BR 

2.05 

■As 



J I 



STORIES 



OF 



IN 



THE FOURTH CENTURY. 






COMPILED FOR THE AMERICAN S. S. UNION, AND RE- 
VISED BY THE COMMITTEE OF PUBLICATION. 



AMERICAN SUNDAY SCHOOL UNION. 
PHILADELPHIA: 

NO. 146 CHESXUT STREET. 



1832. 






3 



Entered according to the Act of Congress, in 
the year 1832, by Paul Beck, Jr. Treasurer, in 
trust for the American Sunday school Union, in the 
Clerk's office of the District Court of the Eastern 
District of Pennsylvania. 



M$i 









CONTENTS. 



Chapter I. — State of the Church, previous to 
its connexion with the government, under 
Constantine the Great — Persecution of Dio- 

clesian, P a ge 9 

Chapter II. — Connexion of Religion with the 
Government, under Constantine the Great, 33 

Chapter III. — The Donatists, 41 

Chapter IV. — Arianism, -46 

Chapter V. — Arianism under Constantius, - 64 
Chapter VI. — Spread of the Gospel from the 
beginning of the fourth centuiy, to the 
death of Constantius — Decline of Idolatry, 87 
Chapter VII. — Julian the Apostate, - - - - 95 

Chapter VIII. — History of the Church under 
Jovian, - 112 

Chapter IX. — The Church under Valens — 
Death of Athanasius — Arian persecution at 
Alexandria — Eusebius of Samosata, - - 116 

Chapter X. — History of the Church under Va- 
lentinian, 124 



VI CONTENTS. 

Chapter XI. — The Church under Gratian, Va- 
lentinian II., and Theodosius, till the death 
of Gratian — the Priscillianists — Martin of 
Tours, 130 

Chapter XII. — Ambrose persecuted by Valen- . 
tinian and his Mother — Maximus overthrown—" 
Death of Valentinian — History of the Church 
to the death of Theodosius the Great — Gene- 
ral extension of the Gospel, in the fourth 
century— Concluding 1 remarks, ... - 142 



INTRODUCTION. 

I presume most of my readers have heard 
people talk about the union of Church and 
State. I will tell them what this means. 
When the government makes laws to regulate 
the affairs of religion, that is called the union 
of church and state ; for example, where the 
doctrines of the church and the forms of pub- 
lic worship are established by law ; where the 
people are taxed by the government to build 
churches, and are obliged by law, to pay a 
certain part of their property to the support of 
ministers of some particular church, whether 
they belong to that church or not. What I 
am going to relate will show the evils which 
arise from such a union. 



STORIES, &c. 



CHAPTER I. 

State of the Church, previous to its connexion 
with the government, under Constantine 
the Great — Persecution of Dioclesian. 

Before giving an account of the first esta- 
blishment of Christianity by law, it will be 
necessary to consider the previous state of the 
church. Religion had been declining, in all 
the churches, from the early part of the third 
century. The influence of Pagan philosophy 
and superstition had been gradually under- 
mining the simplicity and purity of the gospel. 
And, as the last forty years of the century was 
a time of peace and outward prosperity to the 
church, this declension had been general and 
rapid.* It was therefore necessary that the 

* See " Stories of the Second and Third Centuries. 9 ' 
Published by the American S. S. Union. 
B 



10 STORIES OF THE CHURCH 

church should go through the fire of another 
persecution, to purify it, and prepare it for the 
season of great outward prosperity which fol- 
lowed. 

At the beginning of the fourth century, 
Dioclesian was emperor of Rome. He had 
reigned eighteen years ; and during most of 
that time, had been the friend and protector • 
of Christians. It was, at this time, customary 
for the emperor to choose a partner to reign 
with him. Each of the emperors then chose 
a first officer, called his Caesar, who was to 
reign after him, when he died. These officers 
had so much power that they were often 
called emperors. The partner of Dioclesian 
was Maximian. Dioclesian's Caesar was Ga- 
lerius, and Maximian's was Constantius. Dio- 
clesian, Maximian, and Galerius, were all 
monsters of horrible ferocity ; but Galerius 
was more savage than the rest. Constantius 
was a man of probity and humanity. Diocle- 
sian kept his court in the winter at Nicomedia. 
Here Galerius met him, in the year 302, and 
in the nineteenth year of his reign. The mo- 
ther of Galerius was a very bigoted Pagan, 
and spent much of her time every day, in sa- 



IN THE FOURTH CENTURY. 1 1 

crificing to idols. The Christians, who were 
in her house, would not partake of her idola- 
trous feasts, but gave themselves up to fasting 
and prayer. She was therefore enraged at all 
Christians, and stirred up her son to seek 
their destruction. He determined, if possible, 
to engage the emperor in a violent persecu- 
tion. After consulting together a whole winter, 
they agreed to commence operations against 
Christians. 

On the morning of one of the heathen feast 
days, an officer, with a party of soldiers, was 
sent to the great church of Nicomedia. They 
burst open the door, took the Scriptures from 
the desk and burned them. Another band of 
soldiers then came to their assistance, and the 
church was soon levelled to the ground. The 
next day a law was published, by which Chris- 
tians were deprived of all offices of honour 
and dignity, and exposed to torture. Every 
one was allowed to prosecute them; but all 
justice was denied to them. Altars were 
placed in the courts ; and no man's cause 
would be heard, till he had sacrificed to the 
idols. In this way, Christians were exposed 
to all manner of insults, without any means of 



12 STORIES OF THE CHURCH 

getting justice. The palace of the emperor 
was twice set on fire, at the instigation of 
Galerius. The crime was charged upon Dio- 
clesian's Christian servants, who were burnt 
to death before his eyes. But no examination 
was made of the servants of Galerius, who 
were probably Pagans. The rage of Diocle- 
sian was now kindled against all who bore 
the Christian name. He obliged his wife and 
daughter to sacrifice to idols. Ministers and 
deacons were put to death without ceremony. 
Officers of great authority in the palace, were 
slain. Persons of every age and sex were 
burnt alive. Great fires were made, and large 
numbers were burned together. Mill-stones 
were fastened about men's necks, and they 
were thrown into the sea. All the judges 
were busily employed in trying to compel men 
to sacrifice to idols. Letters were sent to 
Maximian and Constantius, directing them to 
pursue the same violent measures. Maximian, 
who governed Italy with savage cruelty, 
obeyed the order. Constantius, who ruled in 
France, pulled down the churches, but saved 
the lives of Christians. 

There were some officers of the palace, of 



IN THE FOURTH CENTURY. 13 

the highest rank, who chose to suffer for Christ, 
rather than deny him and enjoy worldly gran- 
deur. Peter, one of the emperor's household, 
was brought before him, and whipped till his 
bones were bare. Still, he would not sacrifice. 
Vinegar and salt were then rubbed over his 
raw flesh. But as he still continued firm, he 
was burnt to death in a slow fire. Several 
others, who served in the palace, after suffer- 
ing a variety of torments, were strangled. 
Anthimus, the bishop of Nicomedia, with a 
great multitude of his people, suffered death. 
In every place, the prisons were filled with 
the ministers and people of God; and martyrs 
suffered deatn in every province. Every me- 
thod of torture was used, which the ingenuity 
of Satan could invent. Whole families, men, 
women, and children, were put to death to- 
gether. Some of these were burned alive ; 
some were drowned; others, after enduring 
horrible tortures, were beheaded. Some were 
nailed to crosses, with their heads downwards, 
and left to starve to death. Others were torn 
by the boughs of trees. From ten to a hun- 
dred, men and women, with their little ones, 
were murdered by various torments, every 
b2 



14 STORIES OF THE CHURCH 

day. And these terrible scenes continued for 
some years. 

In Egypt, leave was given to all the people 
to insult and abuse Christians. Some beat 
them with clubs; others with rods, whips, 
and ropes. Some were tied, with their hands 
behind them, to machines^ and all their limbs 
were stretched. Iron nails were driven into 
every part of their bodies. Others were hung 
up by one hand, and stretched till all their 
bones were out of joint. And many other 
torments, equally cruel, were employed by 
the barbarous heathen. But the Christians 
suffered with great faith and patience. They 
were filled with holy joy and triumph, and 
employed themselves, to their last breath, in 
singing psalms and thanksgivings. 

Phileas, bishop of Thmutitae, suffered mar- 
tyrdom, in Thebais. He was an eminent 
man in his own country. He was very rich; 
but he did not keep his riches for himself 
aloae. He gave, with great liberality, to the 
poor. While he was standing before the 
governor, he was asked how he was per- 
suaded that Jesus Christ was God. He re- 
plied, " He made the blind see, and the deaf 



IN THE FOURTH CENTURY. 15 

hear, cleansed the lepers, and raised the dead." 
The governor offered to spare his life, if he 
would worship idols; and added, " thy poor 
wife looks on thee." Phileas answered, " Je- 
sus Christ is the Saviour of our spirits ; he 
hath called me to the inheritance of his glory, 
and he may also call her to it." Just before 
his execution, he said, " My dear children, 
you that seek God, watch over your hearts. 
My dear children, hold fast to the precepts of 
Christ." 

A city of Phrygia, inhabited by Christians, 
was surrounded and set on fire. All the in- 
habitants, men, women, and children, who 
would not sacrifice to idols, were burnt up in 
this horrible manner. In the midst of the 
flames, they called upon Christ, the God over 
all. 

A Christian named Adauctus, who held an 
office of great importance, suffered martyr- 
dom. In Arabia, they were slain with axes. 
In Mesopotamia, they were hung up by the 
feet, over a slow fire. At Alexandria, they 
were cut in pieces. At Antioch, they were 
burnt to death in a very gradual manner. In 
Pontus, sharp sticks were stuck under the 



16 STORIES OF THE CHURCH 

nails of some, and melted lead was poured on 
the backs of others. The persecutors were at 
length wearied with continual murder. So 
they put out the eyes, and cut off one of the 
legs of Christians ; and then praised the cle- 
mency of the emperors, for saving their lives ! 
The number of those who suffered in this 
manner, is beyond calculation. 

Romanus, a deacon of the church at Caesa- 
rea, was going into the city of Antioch, just 
as the officers and soldiers were tearing down 
the churches. He saw a great many mem- 
bers of the church, men and women, with 
their children, crowding to the idol temples 
to offer sacrifices. His heart was grieved at 
the sight ; and he cried out, and rebuked them 
for their cowardice and perfidy. He was im- 
mediately condemned to the flames. The 
executioners fastened him to the stake, and 
waited the orders of the emperor, to light the 
fire. He then asked them, ' fc Where is the 
fire for me?" Galerius was provoked at his 
boldness, and ordered his tongue to be cut 
out. He put out his tongue cheerfully, and 
it was cut off. Then he was put in prison, 
with his feet stretched out, so as to give him 



IN THE FOURTH CENTURY. 17 

great pain. After being kept there some time, 
he was strangled. 

At Csesarea, six persons went to the judge 
with their hands bound, and offered themselves 
for martyrdom. The conduct of these jnen 
cannot be justified. It is evident that martyr- 
dom was, at this time, looked upon with super- 
stitious veneration. They probably expected, 
by this conduct, to merit a great reward in 
heaven. But the apostle says, " Though I 
give my body to be burned, and have not cha- 
rity, [or love,] it shall profit me nothing." 
Indeed, it is not impossible that persons en- 
tirely destitute of true piety, might offer them- 
selves up for martyrdom, under the mistaken 
belief that for this act, they would merit eter- 
nal life. But this would be rejecting the 
atonement of Christ, and putting martyrdom 
in its place. I have no doubt that most proud 
hearted impenitent sinners would give up their 
lives, if they could be sure of being saved by 
it, rather than submit themselves to the hum- 
bling terms of the gospel. 

In France and its neighbourhood, where 
Constantius ruled, Christians found some 
shelter. Yet, as he was only an officer under 



18 STORIES OF THE CHURCH 

Maximian, he was compelled to persecute. 
But his measures were mild, compared with 
those pursued in other parts of the empire. 
He tore down the churches, and ordered those 
employed in his own house, who would not 
renounce Christianity, to quit his service. 
But, after the trial, he kept those who con- 
tinued firm in the faith, and dismissed such as 
denied Christ. For he wisely judged that 
those who were unfaithful to their God, would 
be so to him also. 

At Cirta, in Numidia, the Holy Scriptures, 
and treasures of the church, were given up to 
the Roman officer, by order of the bishop. 
Felix, of Tibiura, in Africa, was asked to give 
up the Scriptures. He answered, " I have 
them, but will not part with them." Upon 
this, he was condemned to suffer death. He 
thanked the Lord, and went cheerfully to 
execution. Euplius, a martyr in Sicily, was 
asked why he kept the Scriptures, forbidden 
by the emperors. He replied, " Because I 
am a Christian. Life eternal is in them. He 
that gives them up, loses life eternal." It 
was evidently the design of the emperors to 
destroy all the records of Christianity; and 



IN THE FOURTH CENTURY. 19 

especially, the Holy Scriptures. If they could 
have done this, they would have accomplished 
more towards the destruction of the Christian 
religion, than by tearing down all the churches, 
and putting to death all the ministers, in the 
world. Wherever the Bible is, there will be 
Christians. "Without it, the world would soon 
sink into heathenish darkness. But God pre- 
served his own word from the mad fury of the 
Pagans ; and he has since kept it pure from 
corruption. Although repeatedly searched out 
and burned by Pagans, Papists and Infidels, 
the malice of Satan and of wicked men could 
not prevail against it. It has outlived the 
enmity of eighteen centuries, and is now mul- 
tiplying and spreading far and wide, through- 
out the whole earth. 

Although Dioclesian and Galerius agreed 
in persecuting the church, yet there was no 
real friendship between them. Galerius was 
continually seeking to undermine the authority 
of the emperors, Dioclesian and Maximian. 
At last, he compelled them to give up the 
empire to him. Galerius now ruled in the 
east, and Constantius in the west. The for- 
mer appointed Maximin, his nephew, as his 



20 STORIES OF THE CHURCH 

first officer. The eastern part of the empire 
now included Asia Minor, Syria, Egypt, and 
Palestine. The western comprised part of Afri- 
ca, Sicily, Italy, Spain, Gaul, (now France,) 
Germany, and Britain. Maximin was like 
his uncle in savageness and cruelty. He con- 
tinued the persecution, in Palestine, where he 
ruled, with the same rage and fury. 

At Caesarea, Agapius was brought before 
Maximin, while he was exhibiting the shows 
of wild beasts in honour of his birth-day. At 
the same time a slave who had murdered his 
master, was brought before him. In order to 
show an act of generosity on his birth-day, 
he pardoned the murderer, and gave him his 
liberty. He then turned to Agapius, and pro- 
mised him liberty, if he would renounce Chris- 
tianity. Agapius, with great cheerfulness, told 
him that he was ready to suffer any punish- 
ment ; not for his crimes, but for piety towards 
God. He was torn by a bear ; but as he still 
breathed, he was carried to prison. After he 
had remained there a day, weights were tied 
to his feet, and he was thrown into the sea. 
Yet the whole theatre rang with the praises 
of Maximin's clemency ! So little sense had 



IN THE FOURTH CENTURY. 21 

the heathen of the distinction between right 
and wrong. Just so the Jews when Christ 
was condemned to be crucified. They pre- 
ferred a murderer to the Lord of life and 
glory. 

Urbanus, a judge in Tyre, ordered three 
Christians to fight with one another. They 
refused to obey him, because they knew it 
would be disobeying God. He therefore had 
them lamed in the right foot, and their right 
eyes put out. In this distressing condition, 
he sent them to work in the mines. This 
judge was exceedingly cruel, and tortured the 
Christians without mercy. But God brought 
his iniquity upon his own head. He was 
found guilty of crimes and punished with 
death, in the same place where he had shed 
the blood of so many Christians. 

Nearly a hundred Christians were sent to 
Palestine, from Thebais, in Egypt.. Firmi- 
lian, who was appointed judge in the place of 
Urbanus, had them lamed in the left foot, and 
their right eyes put out. They w r ere then 
sent away to work in the mines. At Gaza, 
some persons were taken for meeting together 
to hear the Scriptures read. Each of them 
C 



22 STORIES OF THE CHURCH 

had one limb taken off, and one eye put out. 
A man, named Paul, was condemned to death. 
He begged the officers to allow him a short 
time before he suffered. He then prayed with 
a loud voice, that God would forgive the sins 
of Christians, and remove from them the dread- 
ful scourge of persecution. He next prayed 
for the Jews and Samaritans, that they might 
receive Christ. He prayed also, for the hea- 
then, that they might be brought to know and 
serve God and his Son Jesus Christ. Then 
he prayed for the crowd about him, for the 
judge who condemned him, and for the exe- 
cutioners, by whose hand he was about to 
suffer, that this sin might not be laid to their 
charge. The whole company were affected, 
and many shed tears. He then calmly offer- 
ed his neck to the sword, and was beheaded. 
Soon after this, one hundred and fifty Chris- 
tians of distinction in Egypt, were punished 
in the same manner as the hundred from The- 
bais, already mentioned. 

The persecution now ceased for a while, 
but was soon renewed by Maximin. Towards 
the end of the seventh year, it again relaxed 
a little. The multitude of Christians who 



IN THE FOURTH CENTURY* 23 

had been sent to the mines obtained a little 
liberty, and built some places for public wor- 
ship. But, when the president of the province 
came among them, he informed the emperor 
of what they had done. Afterwards, the mas- 
ter of the mines divided them into classes, and 
sent them to different places, so that there 
were but few of them left together. Four 
of them he carried before the military com- 
mander, to be examined, and they were burnt 
to death. The same day, Silvanus, a bishop 
of great piety, John, an Egyptian, and thirty- 
seven others, were put to death by the order 
of Maximin. John was blind before he was 
sent to the mines. He also had one leg burned 
with a hot iron. He had a strong memory, 
and would repeat a great many passages of 
scripture, which he had learned before he be- 
came blind. In the east this persecution raged 
with great fury for eight years. In the west, 
the sufferings of Christians abated after two 
years. 

Constantine, the son of Constantius, had 
been for some time with Galerius. His father, 
who was in Britain, became very ill, and sent 
for his son. But Galerius would not let Con- 



24 STORIES OF THE CHURCH 

stantine go to his father ; for he thought Con- 
stantins would die soon, and if he kept his 
son, he might put him to death, and secure 
the whole empire to himself. However, Con- 
stantine made his escape, and arrived at York, 
in England, just before his father died. The 
army proclaimed him emperor, and he imme- 
diately put a stop to the persecution, so far as 
his power extended, and gave Christians full 
liberty to worship God according to their own 
consciences. Rome and Italy were for some 
time governed by Maxentius, the son of Max- 
imian. He was a base tyrant ; yet he did not 
persecute Christians. 

But at length the Lord returned the malice 
of Galerius upon his own head. He had ex- 
ceeded all the emperors that had gone before 
him in cruelty towards Christians. After a 
savage reign of five years, he was made to 
feel in his own body the tortures he had in- 
flicted on them. The Lord smote him sud- 
denly with a dreadful and incurable disease. 
His food gave him no nourishment. It only 
became food for worms, which bred in vast 
multitudes in every part of his body. His 
very bones and marrow were consumed with 



IN THE FOURTH CENTURY. 25 

rottenness. He applied to physicians ; but 
they could do him no good. He prayed to the 
idols whom he had served with so much zeal ; 
but they neither had ears to hear his cries, 
nor power to remove the heavy hand of God 
from him. He continued in this dreadful state 
a whole year, when a dropsy was added to his 
already almost insupportable torments. Gale- 
rius had had frequent opportunities of seeing 
the power of Christianity, in supporting men 
under the most dreadful torments. Forsaken 
as he was, by his gods of wood and stone, he 
must have been convinced that a superior 
power upheld the worshippers of Jehovah. 
He was convinced that it was nothing less 
than the hand of the Almighty that rested 
upon him. In the midst of his tortures, he 
confessed that he was sorry for his cruelties 
towards Christians. He cried out, that he 
would rebuild the churches he had torn down, 
and repair the mischief he had done the inno- 
cent Christians. He immediately made a law 
to put a stop to the persecution. They were 
encouraged to build churches, and preach the 
gospel. The prisons were opened, and those 
that had been banished, were suffered to return 
c 2 



26 STORIES OF THE CHURCH 

to their homes. In return for this, the em- 
peror asked for the prayers of Christians. His 
request was no doubt cheerfully granted ; for 
to forgive injuries is one of the first lessons 
which Christians are taught. In a few days 
after this edict was published, Galerius died, 
a monument of God's avenging wrath. 

But Maximin would not publish the edict of 
Galerius. He, however, gave orders to stop 
the persecution. Sabinus, the commander of 
the soldiers, made known the will of the em- 
peror, in favour of Christians. The Chris- 
tians confined in the mines and in prisons, 
were released; and the roads were full of 
Christians, singing praises to God, as they 
returned to their homes. Thus, by a single 
stroke of his power, the Lord changed the 
universal gloom which overspread the Chris- 
tian world into cheerfulness and joy. 

But this calm lasted only a few months. 
Maximin tried to get himself made emperor, 
in place of Galerius. But he could not; for 
Galerius, before his death, had appointed Li- 
cinius to reign after him. He took possession 
of Asia Minor ; but Syria and Egypt still re- 
mained under Maximin, Here he renewed 



IN THE FOURTH CENTURY. 2? 

the persecution. He also stirred up all the 
Pagans in his dominions, to seek the ruin of 
Christians. And to excite the multitude still 
more, persons were employed and paid by the 
emperor for writing and circulating falsehood 
and slander against the people of God. Maxi- 
min ordered that these writings, which were 
full of blasphemy and impiety, should be 
taught in all the schools. Under pretence of 
clemency, he gave orders to the officers not to 
take the lives of Christians ; but to punish 
them by tearing out their eyes and cutting off 
their limbs. A few bishops and persons of 
distinction were put to death. The rest were 
harassed by every kind of persecution short 
of death. Every art was employed to root 
Christianity out of the mind, and to educate 
the young in a settled dislike to it. 

The laws against Christians were written 
upon tables of brass, and nailed up in public 
places in every town. In one of the empe- 
ror's laws, which was nailed to a post in Tyre, 
he praises the heathen gods, as the authors of 
all good. He also tells the people how well 
it had been with them since the worship of the 
gods was restored; they were blessed with 



28 STORIES OF THE CHURCH 

good harvests, had no plagues, earthquakes, 
or tempests, and enjoyed peace throughout 
the empire. He tells them also, how differ- 
ent it was with them while Christianity pre- 
vailed. This was a dreadful time for the 
church. The people of God had endured, it 
would seem, all that nature was capable of 
enduring ; yet the storm that now threatened 
them appeared still more terrible. But again 
the Lord stretched forth his Almighty arm, to 
confound this vain boaster, and to strengthen 
the faith of his children. Maximin had sent 
persons into every part of his dominions, with 
copies of the law that was nailed up in Tyre. 
But while these messages were on the road, a 
drought commenced, and a terrible famine fol- 
lowed. After the famine, followed the plague, 
and the people were afflicted with inflamed 
ulcers. The sore spread all over the body, 
but affected the eyes most severely. Many 
were made blind by it. The Armenians also 
declared war against Maximin, on account of 
his persecutions ; so that he now had famine, 
plague, and war, in his dominions, all at once. 
Great multitudes of those who died of hun- 
ger and disease were left unburied ; for the 



IN THE FOURTH CENTURY. 29 

Pagans neglected their own friends. But the 
love of Christ prevailed in the hearts of Chris- 
tians, over all their calamities. They were 
every day employed in taking care of the sick 
and burying the dead. They also gathered 
together great numbers of the starving poor 
and gave them bread. Notwithstanding the 
declension which the church had experienced, 
Christians still appeared superior to all others. 

The Lord also afflicted Dioclesian, towards 
the close of his days, in return for the cruelty 
he had exercised towards Christians. He had 
reigned twenty years in great prosperity. To- 
wards the close of this time he commenced 
this terrible persecution. After giving up his 
authority to Galerius, he lived seven years in 
private life. His daughter Valeria, the widow 
of Galerius, and his wife Prisca, the mother 
of Valeria, were treated with great injustice 
by Maximin and Licinius. He tried in vain 
to have them released from imprisonment. 
At length, worn out with grief and vexation, 
he died in the year 312. 

Maximin and Licinius contended for the 
complete sovereignty of the east. In the year 
313, a war broke out between them. Before 



30 STORIES OF THE CHURCH 

engaging in battle, Maximin made a solemn 
promise to the god he worshipped, that, if he 
obtained the victory, he would destroy the 
Christian name. But Licinius, with his sol- 
diers, engaged in solemn prayer to the supreme 
God, on the field of battle. Licinius obtained 
the victory. In consequence of this, Maximin 
published a law, forbidding the persecution of 
Christians. But he did not allow them to 
meet for public worship. He was, however, 
filled with rage and disappointment. He put 
to death many of the prophets and priests of 
his gods, who had encouraged him in the hope 
of obtaining the whole empire of the east. 
Finding that his first law gained him no friends 
among the Christians, he published another 
in their favour, giving them perfect liberty to 
worship God according to the gospel of his 
Son. Still the Lord saw fit to return upon 
his own head, the miseries he had brought 
upon the church. He struck him suddenly 
with a terrible disease, all over his body. He 
pined away with hunger, and fell down from 
his bed. His flesh was wasted away by a 
secret fire, and dropped off from his bones. 
His eyes started from his head. He was 



IN THE FOURTH CENTURY. 31 

scorched with a continual fever ; and in the 
midst of his torments, he thought he saw God 
passing judgment upon him. He cried out, 
in great agony, " It was not I, but others, who 
did it." But, as his torments increased, he 
owned his guilt, and prayed Christ to have 
mercy upon him. He confessed himself con- 
quered, and miserably died. 

Thus ended the most dreadful persecution 
which the church of Christ had yet experi- 
enced. Satan doubtless saw that his time was 
short ; and therefore stirred up the children of 
darkness, with great fury, against the people 
of God. But the Lord had designs of mercy 
towards his church, even in this sore trial. 
And here he verified the saying of the Lord 
Jesus, that the gates of hell should not prevail 
against it. His professed people had corrupt- 
ed their ways before him. He saw that this 
trial was necessary to purify the church from 
false professors, and to revive the hearts of 
real Christians. To these he gave grace suf- 
ficient to support them in manfully suffering 
for his name. He imparted his Holy Spirit 
to them, and revived in their hearts the dispo- 
sitions of the first Christians. But hypocrites 



32 STORIES OF THE CHURCH 

he left to themselves, to deny Christ and re- 
turn to the darkness of heathenism. When 
this was accomplished, the rage of the enemies 
of the church could go no farther. He re- 
strained their wrath, and made them drink of 
the cup of his indignation. 

Questions. — What was the state of religion 
in the church, in the beginning of the fourth 
century ? How did Dioclesian treat Chris- 
tians in the first part of his reign? What 
were the characters of Dioclesian, Maximian, 
and Galerius ? Who was the means of stir- 
ring up the persecution, in the latter part of 
Dioclesian's reign ? How were Christians 
generally treated in this persecution ? How 
were they treated in France, where Constan- 
tius ruled ? What circumstance do you recol- 
lect respecting Constantius' Christian servants? 
What change took place in the government' at 
this time ? What provinces were included in 
the western, and what in the eastern division 
of the empire ? What happened to Urbanus, 
the judge ? What did Paul do before he was 
led to execution ? What is said of Constan- 
tius and Constantine at this time ? What hap- 
pened to Firmilian, the judge ? What dread- 



IN THE FOURTH CENTURY. 33 

ful punishment did God bring upon Galerius ? 
How did Maximin treat Christian*, after the 
death of Galerius ? Who made war upon 
Maximin 1 How did he treat Christians after 
his defeat? What awful judgment did God 
bring upon Maximin ? What effect had this 
persecution upon the church ? 



CHAPTER II. 

Connexion of Religion with the Government, 
under Constantine the Great. 

In almost every nation that ever existed, 
except the United States, some kind of religion 
has been established by law. We have seen 
that it was so under the Roman government, 
before the time of Constantine. The idola- 
trous religion of the Pagans was established 
by law, and people were not allowed to wor- 
ship the true God. All false religions need 
the aid of civil authority to support them. 
But the Christian religion is upheld by the 
power of the Almighty ; it does not, therefore, 
D 



34 STORIES OF THE CHURCH 

require the support of human laws. During 
the first thfee centuries it spread far and wide, 
oyer almost the whole world, and triumphed 
over the opposition of the most powerful na- 
tion that ever existed. The history of the 
church, from this time, will show more clearly 
the great evils that arise from uniting the con- 
cerns of the church with those of the govern- 
ment. 

Constantine the Great, from early life, was 
favourable to Christianity. His father, Con- 
stantius, favoured the cause, though he never 
embraced it himself. He, however, condemn- 
ed the absurd worship of the heathen, and had 
Christian ministers in his palace, who openly 
prayed for the emperors. But Constantine 
does not appear to have embraced the Chris- 
tian religion till some time after he was pro- 
claimed emperor by the soldiers. One of his 
first acts was, to restore Christians to the full 
enjoyment of the rights of conscience. While, 
with Galerius, he had many opportunities of 
seeing the superiority of the Christian reli- 
gion manifested in the conduct of its perse- 
cuted followers, he was doubtless convinced 
that they were an innocent and injured people. 



IN THE FOURTH CENTURY. 35 

This may account for his first acts in their 
favour. 

The tyrant, Maxentius, ruled in Rome and 
Italy. Constantine marched from France, to 
deliver his country from oppression, and to 
obtain the whole western empire for himself. 
The reader will bear in mind continually, that 
"the Most High ruleth in the kingdom of 
men ;"* and that he controls, all things, sets 
up one and puts down another, for the accom- 
plishment of his purposes. War is contrary 
to the spirit of the gospel, which breathes 
"peacdfron earth, and good will to men." 
But the liOrd suffers people to fight one an- 
other, for the punishment of their sins. He 
is, however, called in Scripture the God of 
battles ; because he controls the rage of men, 
and gives the victory to whom he pleases. 
But let not the reader think that he always 
approves the conduct of the victorious party, 
or that he looks with delight upon war and 
bloodshed. He makes use of wicked men, as 
instruments to accomplish his gracious designs 
towards his church. He also often makes use 

* Daniel iv. 17 



36 STORIES OF THE CHURCH 

of one wicked man to punish others ; and 
while this man is executing His wrath upon 
his enemies, he prospers him, and gives him 
success. 

We have little reason to think that Constan- 
tine had any other object in view in this expe- 
dition, than the gratification of his own ambi* 
tion. He might, however, have desired the 
good of his country, which was oppressed by 
a tyrant ; for unrenewed men often love their 
families and their country, while they hate 
God. However this may be, he knew that 
all his future prospects depended flpon his 
success against Maxentius. He felt his need 
of the assistance and protection of some God. 
He had little confidence in the heathen gods, 
and was inclined to seek the God of the Chris- 
tians, although he did not seem to be fully 
convinced of his existence and power. He 
prayed with much earnestness that God would 
show him his power, by giving success to his 
arms. He also had a cross carried in his 
army, instead of a flag. God gave him the 
victory over Maxentius, and he became con- 
vinced of the truth of Christianity. He was 
probably sincere in this belief; though we 



IN THE FOURTH CENTURY. 37 

have little, if any, reason to believe that he 
was a true Christian. 

As soon as he became master of Rome, he 
established the Christian religion by law. He 
built churches, supported ministers, and gave 
a great deal to the poor. He met with the 
bishops in their synods, and continually em- 
ployed himself in bestowing upon the church 
riches and worldly grandeur. But in the east 
things were far different. Although Licinius 
had seen the power of God displayed against 
Maximin, in answer to his prayers, yet he 
hardened himself. The depravity of his heart 
was not taken away. When he became master 
of the whole eastern empire, he grew proud, 
forgot his dependence upon God, and began 
to persecute his people. He would not let 
ministers meet as they wished. He sent all the 
Christians away from his palace. He dismiss- 
ed from his army ail the soldiers who refused 
to worship the heathen gods. He murdered 
ministers, and tore down churches. 

This conduct offended Constantine, who 
was now devoted, at least to the temporal in- 
terests of the church. A war commenced be- 
d2 



38 STORIES OF THE CHURCH 

tween the two emperors* Lieinius agreed to 
try the truth or falsehood of Christianity upon 
the event of the war. God answered him in 
his own way. He was killed in the battle. 
Constantine obtained a complete victory, and 
became sole emperor of the east and west. 

Constantine now restored to the church 
every thing that had been taken away. He 
paid those who had suffered, for the loss of 
their property. He gave great honours to the 
ministers, recommended to the governors of 
the provinces to promote the gospel, and for- 
bade their sacrificing to idols. He built splen- 
did churches, ornamented at great expense. 
His mother, Helena, travelled from place to 
place, building churches, and giving money 
for the support of religion. Constantine wrote 
to Sapor, king of Persia, urging him to favour 
Christians in his country. He tore down the 
idol temples, and put a stop to impious Pagan 
rites. He furnished copies of the Holy Scrip- 
tures for the use of the churches, and had 
reading of the Scriptures and prayers in his 
own court. He ordered feasts to be celebrated 
in honour of the martyrs. He commanded 



IN THE FOURTH CENTURY. 39 

the keeping of the Holy Sabbath, and Friday 
also, as the day of our Lord's crucifixion. He 
also taught his soldiers to pray, by a short 
form made for their use. 

To a worldly mind, the church appears, at 
this time, to have been in the highest state of 
prosperity. But, in the midst of all this gran- 
deur, religion was really declining. Neither 
in Constantine nor his favourite bishops, was 
there much appearance of vital piety. The 
true spirit of Christian simplicity appears to 
have been lost in vain show, unmeaning super- 
stitions, and empty forms of worship. Con- 
stantine might have done all that he did, and 
much more, without being a Christian. He 
probably trusted in these things for salvation, 
instead of the Lord Jesus Christ. In the 
midst of all this pomp and show, the attach- 
ment of the church to the fundamental doc- 
trines of the gospel was weakening. Eusebius, 
bishop of Caesarea, was the emperor's fa- 
vourite. His opinions of the divinity of Christ 
were not sound ; and he appears to have had 
very imperfect views of the gospel. It is not 
likely that the emperor's principles would be 
more perfect than those of his instructor. But 



40 STORIES OF THE CHURCH 

errors of doctrine were not the only evils that 
prevailed. Outward piety flourished ; and men 
grew more fond of practising religious auste- 
rities. But the real fruits of the spirit were 
but little manifest. The doctrine of true con- 
version was almost entirely lost; that of justifi- 
cation by faith in Christ alone, was little 
taught. Faith, love, and heavenly-mindedness 
were very little manifest. Professors of reli- 
gion became worldly-minded and full of am- 
bition. There was probably much real piety 
among the poor people ; but we hear little of 
it. The clergy who were most in favour with 
the emperor, were corrupt and worldly. As 
he grew older, he became oppressive in his 
family, and government, and more fond of 
pomp and grandeur. The humble spirit of 
the gospel does not appear to have found its 
way to his heart. Here we see the beginning 
of the evils produced by the union of church 
and state. As we proceed in this history of 
the church, these evils will be still more con- 
spicuous. 

Questions. — What law did Constantine 
make, in relation to Christians, when he first 
began to reign? What did Constantine do 



IN THE FOURTH CENTURY. 41 

when he was marching against Maxentius ? 
What did he do, as soon as he became master 
of Rome ? What did Licinius do, after this ? 
How was Constantine affected by this ? What 
followed? What did Constantine then do for 
the church ? What did his mother do ? What 
effect had this worldly prosperity upon the 
church ? 



CHAPTER III. 

The Donatists. 

About the year 311, arose the sect of the 
Donatists, in Africa. Upon the death of Men- 
surius, bishop of Carthage, the greatest part 
of the clergy and people chose Caecilian in 
his place. By the management of two of the 
ministers of Carthage, who wanted to be 
bishop, the council which was called to ordain 
Caecilian, was not as full as was common on 
such occasions. The Numidian bishops were 
offended, because they were not called to the 



42 STORIES OF THE CHURCH 

council. The two disappointed ministers, 
who had desired the office of bishop, took ad- 
vantage of this feeling among the bishops of 
Numidia, to create a disturbance. Lucilla, a 
rich lady, who had been reproved by Caecilian, 
for some superstitious practices, also joined 
them. Donatus, a man of a contentious spi- 
rit, who had before caused a division in the 
church, offered himself as the head of a party 
against Caecilian. They called a council of 
seventy Numidian bishops, who sent for Cae- 
cilian to come before them, and give an ac- 
count of his conduct. But he could not 
acknowledge their authority to call him before 
them, and therefore did not go. Lucilla gave 
them large sums of money to favour her in- 
terests. Although they could not prove any 
crime against Caecilian, yet they condemned 
him, and appointed Majorinus, a servant of 
the rich lady, in his place. From this con- 
duct of the Numidian bishops, it is evident 
that, notwithstanding the dreadful scourge of 
the Dioclesian persecution, which they had 
just experienced, the church of Africa was 
exceedingly corrupt. Many of these bishops, 
however, in the time of that persecution, had 



IN THE FOURTH CENTURY. I 43 

given up the Scriptures, and other property of 
their churches, to save their lives. 

This controversy soon spread all over Nu- 
midia and the provinces of Africa ; so that, in 
most of the cities the church was divided, and 
each party had its bishop. Those who fol- 
lowed Majorinus, were called Donatists, from 
Donatus, their leader. They carried the mat- 
ter before Constantine. In the year 313, he 
appointed a council of bishops at Rome, to 
examine it. This council cleared Caecilian of 
all the charges brought against him. But the 
Donatists were not satisfied with this decision, 
and complained that the number of bishops 
composing the council was too small. In or- 
der to give them a fair trial, the emperor 
called a more numerous council, composed of 
bishops from Italy, Gaul, Germany, and 
Spain. They, also, decided in favour of 
Caecilian. From this decision, they appealed 
to the emperor himself. He examined the 
affair at Milan, in presence of both parties. 
Here, also, they lost their case. They were 
now quite angry with the emperor and abused 
him very much. Constantine was at last 
wearied with their turbulent spirit. He took 



44 STORIES OF THE CHURCH 

away their churches in Africa, put to death 
some of their most violent bishops, and ba- 
nished others. Although the conduct of the 
Donatists made them unworthy of the Chris- 
tian name, yet the treatment they received 
from Constantine was unjustifiable. It was 
contrary to the spirit of the gospel, and the 
rights of religious liberty. The party of the 
Donatists was very powerful in Africa, and 
these measures gave rise to violent commo- 
tions and tumults among the people. The 
emperor tried a great many means to quiet 
these disturbances ; but without effect. Find- 
ing, at last, all other efforts fail, he repealed 
the laws against the Donatists, and allowed 
the people, as he ought to have done at first, 
full liberty to join the party they liked best. 
It is true, however, that the conduct of the 
Donatists was calculated to weary the patience 
of the emperor. They treated him with great 
bitterness, and stirred up the magistrates to 
deprive the Christian pastors of their churches. 
They were also guilty of many evil practices. 
Silvanus, one of the bishops banished by the 
emperor, had been guilty of giving up the ves- 
sels of the church, and getting himself ordained 



IN THE FOURTH CENTURY. 45 

bishop for money. Such is the depravity of 
human nature! The church now enjoyed out- 
ward peace and prosperity. But, instead of 
manifesting their gratitude to God for his 
goodness, his professing people were engaged 
in contention and strife. The most unworthy 
spirit of covetousness and ambition prevailed. 
But let not the reader lay these wicked pro- 
ceedings to the charge of Christianity. It 
should be remembered that, at all times, a 
great many members of the church are not 
real Christians. At this season of general 
prosperity, it is probable that but a very small 
proportion of those who professed the Chris- 
tian name, knew any thing of vital piety. To 
judge of the true character of Christianity, 
from its professors, we must look to those 
times when the Christian name was despised, 
and its followers persecuted. In the first and 
second centuries, the divine excellence of the 
gospel shone with glorious brightness in the 
lives of its professors. 

Questions. — Can you give an account of 
the origin of the Donatists? How far did the 
controversy spread ? By whom was their con- 
duct condemned? What did they do, when the 
E 



46 STORIES OF THE CHURCH 

emperor decided against them ? How did Cort- 
stantine then treat them? What did he do af- 
terwards ? What was the state of the church 
at this time? Are all professors real Chris- 
tians ? 



CHAPTER IV, 

Jlrianism. 

The general declension which now pre- 
vailed throughout all the church, prepared the 
way for all manner of divisions and heresies. 
For it can hardly be expected that purity of 
doctrine will be maintained, while a large 
majority of the church, both ministers and 
people, are destitute of vital piety. The pe- 
riod of the church of which we are speaking, 
was particularly distinguished for the Arian 
controversy. 

The persecution of Dioclesian was a time 
of severe trial to the church. Many false- 
hearted professors gave up their religion to 
save their lives. Among these, was Meletius, 



IN THE FOURTH CENTURY. 47 

an Egyptian bishop. He was a man of a 
contentious and turbulent spirit; and Peter, 
bishop of Alexandria, took from him his office. 
But Meletius would not submit to the authority 
of Peter. He separated himself from the 
church, set up a party of his own, and or- 
dained other bishops. Arius, a member of 
the church at Alexandria, joined the Meletian 
party. He was a promising character, and a 
man of talents. Afterwards, however, he be- 
came reconciled to Peter, returned to the 
church, and was ordained a deacon. But he 
soon manifested a restless and contentious 
spirit, and was turned out of the church. Peter 
was then called to suffer martyrdom. 

After this, Achillas was made bishop. Arius 
obtained favour of him, and was again restored 
to the church. Arius was an artful man, well 
calculated to deceive. He was grave in his 
appearance, and severe in his manner of life. 
He was a man of learning, and agreeable and 
captivating in his manners and conversation. 
The bishop afterwards ordained him presbyter 
or minister. Arius asserted that there was a 
time when the Son of God was not. He also 
declared that he was a creature, capable of 



48 STORIES OF THE CHURCH 

sinning as well as others. As Alexander the 
bishop, was slow and cautious in his pro- 
ceedings, the party of Arius gained strength 
continually. He tried to convince them of 
their errors, by fair arguments ; and made use 
of every mild measure in his power, to re- 
strain them. Finding all these measures fail, 
he called a synod of bishops, who met at 
Alexandria. They condemned the doctrine 
of Arius, and turned him out of the church, 
with nine of the leaders of his party. 

The Arians denied that Jesus Christ was 
God. They maintained that the Son of God 
was totally and essentially distinct from the 
Father ; that he was the first and noblest of 
those beings whom God had created ; the in- 
strument by whose subordinate operation he 
formed the universe, and therefore inferior to 
the Father, both in nature and dignity. They 
believed that the Son was the Word, but de- 
nied that Word to have been eternal. They 
held that Christ had nothing of man in him 
but the flesh, to which the Word or Logos 
was joined, the same as the soul is joined to the 
body. The modern use of the term Arian em- 
braces several modifications of the ancient Arian 



IN THE FOURTH CENTURY. 49 

faith, but our object does not make it necessa- 
ry toconsider them. Enough has been said to 
show that their error was vital and radical. 

That portion of the church who held the 
truth on this subject, were doubtless right in 
opposing this error, and using all proper 
means to purify the church from it. But there 
was so little real piety among those who held 
the truth, that this controversy was carried on 
with an unchristian spirit. The heresy spread, 
and the Christian world was filled with con- 
tention and strife. The heathen rejoiced at 
this, and ridiculed the contentions of Chris- 
tians in the theatre. The people of the world, 
who hate the gospel, will always rejoice over 
the sins of professors of religion; and when 
they see them engaged in warm disputes 
about doctrines, they think there is so much 
contradiction and mystery in the Christian 
religion that it is impossible to know what the 
truth is. But all this difficulty arises from a 
want of humility ; for if we would submit our 
reason to the Scriptures, and be willing to be- 
lieve just what is written there, we should 
find no trouble in finding the truth. All the 
essential doctrines of the Christian religion 
e 2 



50 STORIES OF THE CHURCH 

are so simple that a child can understand them, 
A second synod, of nearly one hundred bishops 
was held at Alexandria, which condemned 
Arius and his doctrine. He was now obliged 
to leave that place. He went, therefore, into 
other parts of the empire, to spread abroad his 
errors. 

In the year 324 the attention of the em- 
peror was called to this contention. He 
determined to submit the matter to the de- 
cision of the whole church. The bishops, 
from all parts of the Christian world, met at 
Nice, in Bithynia. The number of the bishops 
in this council was more than three hundred ; 
and there were nearly the same number of 
presbyters also. The whole assembly was 
probably not less than six hundred. They 
were taken to Nice in public carriages, at the 
emperor's expense, and supported by him 
while there. 

After they had assembled, some heathen 
philosophers came among them. Some of 
them wanted to gratify their own curiosity, 
and others came to puzzle the ministers of 
Christ with curious questions. One of them, 
in a proud and pompous manner, declared his 



IN THE FOURTH CENTURY. 51 

pretensions to wisdom, and ridiculed the clergy 
as ignorant and unlearned men. An old Chris- 
tian, who had suffered much from persecution, 
but who had not much learning, rose up to 
answer this vain boaster. The philosophers 
laughed at the old man, and the Christians 
were distressed, because they were afraid he 
could not maintain an argument against the 
philosopher. But the venerable old man trust- 
ed in the power of divine truth, and addressed 
him as follows : " Hear, philosopher, in the 
name of Jesus Christ. There is one God, the 
maker of heaven and earth, and all things visi- 
ble and invisible. He made all these things 
by the power of his word, and confirmed them 
by the holiness of his Spirit. This Word had 
compassion upon the children of men, who 
were sunk in error and wickedness. He chose 
to be born, to converse with men, and to die 
for them ; and he will come again to judge 
men for all things which they have done in 
the body. We believe in simplicity that these 
things are so. Do not then labour in vain to 
disprove things which ought to be received by 
faith. Do not try to search out the way in 
which these things may or may not be. But 



52 STORIES OF THE CHURCH 

if thou believest, answer me, now that I ask 
thee." The philosopher was struck with this 
plain authoritative address, and said, " I do 
believe." He owned himself conquered, and 
confessed that he embraced the same senti- 
ments which the old man had expressed. He 
said that his mind was changed by a divine 
influence, and his heart was moved by an 
energy which he could not explain. He then 
advised the rest of the philosophers to embrace 
Christianity. This account may seem mar- 
vellous ; but it is not more so than many simi- 
lar circumstances, that in every age of the 
church, occurred. 

Constantine came into the council, and took 
his place at its head, as president. He ex- 
horted them to peace and union. A number 
of accusations were presented to him, by each 
side against the other. But he threw them 
all into the fire, and charged them to forbear 
and forgive one another. He then gave them 
leave to proceed directly to the business of the 
synod. They examined the doctrines of Arius, 
contained in his writings, and argued the sub- 
ject. Eusebius, bishop of Nicomedia, wrote 
a letter to the council, in favour of Arianism ; 



IN THE FOURTH CENTURY. 53 

and the whole Arian party presented their 
confession of faith. Both that and the letter 
of Eusebius were condemned as heretical; 
there being only twenty-two bishops in the 
whole council in favour of Arianism. They 
collected together all the passages of Scrip- 
ture which represent the divinity of Christ, 
and observed that, taken together, they proved 
that he was THE SAME IN SUBSTANCE 
WITH THE FATHER.— They then ap- 
pointed Hosius, the venerable bishop of Cor- 
duba, to express their belief in the form of a 
confession of faith; which he did, and its 
creed embraced the great fundamental truths 
of Christianity, as they are held by the great 
body of Evangelical Christians of the present 
day, now found in the prayer book of the 
Episcopal church. It w r as approved by the 
council ; and Constantine declared that all 
w r ho refused to abide by the decision of the 
council, should be banished. 

Arius w r as cast out of the church, and for- 
bidden to enter Alexandria. Twenty, out of 
the twenty-two bishops who favoured Arian- 
ism, submitted to the decree of the council, and 
signed the confession. The rest were banish- 



54 STORIES OF THE CHURCH 

ed, with Arius, into Illyricum. Many of the 
fathers assembled at Nice bore on their bodies 
the marks of the Lord Jesus. Paul, bishop of 
Neocaesarea, had been tortured by having hot 
irons applied to both his hands. Others ap- 
peared in council who had lost their right 
eyes, or their legs. The emperor, at this 
time, was not biassed towards either side. He 
desired peace, and was willing to adopt the 
confession of the majority. Such a crowd of 
martyrs wOuld have been very likely to have fol- 
lowed the plain sense of Scripture ; and they 
must have been acquainted with the doctrines 
received in the church, from the days of the 
apostles. But the measures which the empe- 
ror took to enforce the decision of the council, 
were a violation of the rights of conscience. 
We may use all the powers of argument to 
persuade people to embrace the truth ; and we 
may warn them of the consequences of reject- 
ing it. But government has no right to inter- 
fere in matters of religious belief. They may 
punish evil practices ; but they must leave error 
of opinion to be punished by the searcher of 
hearts. 

Five months after returning from this coun- 



IN THE FOURTH CENTURY. 55 

cil, Alexander died. He desired that Athana- 
sius might be appointed bishop of Alexandria, 
after his death. The church were also in fa- 
vour of him ; for he was a pious man, of great 
abilities. But, from modesty, he refused, for 
a considerable time, to accept the office. He 
was at length ordained, to the general satisfac- 
tion of the church. He was but twenty-eight 
years old when he was appointed to this office, 
and he held it forty-six years. All this time 
he was exposed to persecution, on account of 
his zeal against Arianism. 

After the death of his mother, Constantine 
showed particular kindness to his sister Con- 
stantia. She was influenced by a minister, 
who was secretly in favour of Arianism. He 
persuaded her that Arius and his friends were 
unjustly condemned. On her death-bed, she 
prevailed upon the emperor, by her entreaties, 
to recal them from banishment. He was also 
imposed upon by the craft of Arius and his 
friend Enzoius, and persuaded to write to the 
churches in their favour. Eusebius and Theog- 
nis owned the creed of the council, and were 
allowed to return to their churches. Eusebius 
wrote to Athanasius, desiring him to receive 



56 STORIES OF THE CHURCH 

Arius into communion. But Athanasius could 
not be prevailed upon to violate his obligations, 
or to dishonour his Saviour. The Nicene 
creed, as it was called, was now the esta- 
blished doctrine of the church, and supported 
by the authority of the state. The leaders 
of the Arian party had been restored to the 
church, on a profession of a belief in that 
creed. They tried to remove out of their 
way their most zealous and powerful oppo- 
sers. They united with the Meletians, and 
gained them over to support their doctrine 
and interest, and determined, if possible, to 
ruin Athanasius. Eustathius, bishop of Anti- 
och, was a learned and eloquent man, and 
a stern opposer of their doctrines. By their 
artifices, they got him unjustly removed from 
his office. He, with several of his minis- 
ters and deacons, was banished. Before he 
left his people, he exhorted them to remain 
steadfast in the truth, which they did. The 
good man bore this trial with meekness 
and patience, and died in exile at Philippi. 
The bishops of Gaza and Adrianople were also 
driven from their churches. Thus, while the 
truth was received in form, and established by 



IN THE FOURTH CENTURY. 5T 

law, its friends were persecuted, and its ene- 
mies triumphed. 

Athanasius, being a warm and zealous sup- 
porter of the truth, was an object of constant 
attention. His enemies at length prevailed 
upon the emperor to call a council at Tyre, 
for the purpose of examining certain charges 
made against him. In the year 335, the synod 
met, under the direction of Eusebius, of Cee- 
sarea, the historian, and some other bishops. 
Athanasius was charged with the worst of 
crimes. Among other things, he was accused 
of murdering Arsenius, a Meletian bishop. 
For proof of this charge, his accusers produced 
a box, containing a dead man's hand. This, 
they said, was the hand of Arsenius, which 
Athanasius had preserved for magical pur- 
poses. The Meletians charged Arsenius to 
conceal himself till they had accomplished 
their purposes. The party of Eusebius, of 
Nicomedia, spread the report throughout the 
Christian world, that Arsenius had been pri- 
vately murdered by the bishop of Alexandria. 
Constantine was finally prevailed upon to order 
an inquiry to be made into the truth of the re- 
port. 

F 



58 STORIES OF THE CHURCH 

Though Arsenius was directed to keep alone, 
yet he went privately to Tyre, intending to 
conceal himself during the sitting of the synod. 
But some of the governor's servants heard that 
Arsenius was in town. They informed him, 
and he found him out, took him, and sent word 
to Athanasius. This wretched man at first 
denied that he was Arsenius. But Paul, bishop 
of Tyre, knew him. When the day of trial 
came, the enemies of Athanasius, full of the 
malice of Satan, boastingly produced the dead 
man's hand, as certain evidence of the guilt of 
Athanasius. A shout of victory rung through 
the house. Athanasius then asked the judges 
if any of them knew Arsenius. Several of 
them answered that they did. He then had 
Arsenius brought into the court, and asked 
them if this was the man he had murdered, 
and whose hand he had cut off. Thus the 
Lord delivered this good man from the snare 
of his enemies, and put them to shame. The 
reader will judge from this the character of the 
other charges. 

Yet, notwithstanding the clearest proof of 
his innocence, persons were sent into Egypt, 
to examine the matters of which Athanasius 



IN THE FOURTH CENTURY. 59 

was accused. They brought persons before 
them, and threatened them with drawn swords, 
whips, and clubs, and treated them with great 
cruelty, to force them to give testimony against 
Athanasius. The commissioners returned to 
Tyre, with evidence which they had forced 
from weak minded persons, at Alexandria, 
against Athanasius. The council passed sen- 
tence against him, and took from him his 
office. But in this the synod were not en- 
tirely agreed. Paphnutius, a venerable and 
holy man, who had suffered much for the 
gospel, and had distinguished himself in the 
council of Nice, took Maximus, bishop of 
Jerusalem, by the hand and said, " Let us be 
gone ; it becomes not those who have lost 
their limbs for religion, to go along with such 
vile company." 

Athanasius then went to Constantinople, 
and sought justice from the emperor. Con- 
stantine ordered the bishops who composed 
the council to come before him, and give an 
account of what they had done. Most of them, 
however, went home. But Eusebius, of Nico- 
media, was still determined upon the destruc- 
tion of Athanasius. He gave up the old charges 



60 STORIES OF THE CHURCH 

against him ; and, with a few others, accused 
him of threatening to stop the ships that 
brought corn from Alexandria to Constantino- 
ple. The artifices of the Arians prevailed with 
Constantine, and he banished Athanasius to 
Gaul. 

Having driven from Alexandria the man 
whose opposition he most dreaded, Arius re- 
turned to that city, and began to build up his 
party anew. As the city was torn by these 
divisions, the emperor ordered him to Con- 
stantinople, to give an account of himself. 
Constantinople now became the chief seat of 
the contention. Alexander, a man of great 
piety and integrity, was bishop of that city. 
Eusebius threatened to get him banished, as 
he had Athanasius, unless he should receive 
Arius into the church. Alexander knew too 
well the power of the Arians. The opposers of 
Arius had prevailed, in the face of the whole 
world, with the council of Nice, and they had 
the emperor on their side. Yet the Arians 
were so much superior to them in artifice, 
and so ready to resort to unfair measures, 
that they prevailed at the emperor's court, and 
their opposers were continually harassed, per- 



IN THE FOURTH CENTURY, 61 

secuted, and oppressed. Yet Alexander could 
not consent to receive into the church a man he 
knew would be continually poisoning the minds 
of his people with error, and bringing destruc- 
tion upon the souls of men. But he knew where 
to look for aid. He knew that God had pro- 
mised to answer the prayers of his people. 
He knew that the honour of Christ was con- 
cerned. He therefore spent several days and 
nights in prayer, alone, in the church. His 
people followed his example, and prayer was 
made by the church, without ceasing, that God 
would appear to deliver them from this trial. 
They did not undertake to maintain their cause 
by disputing ; but sincerely committed to God 
the cause of his truth ; and he heard their 
prayer. 

Constantine sent for Arius, and asked him 
plainly whether he agreed to the decrees of 
the council of Nice. Arius told him that he 
did ; signed his name to them, and swore to 
their truth. The emperor then ordered Alex- 
ander to receive him into the church the next 
day. The bishop had given himself to fast- 
ing and prayer. That day he and Macarius, 
a minister of Alexandria, fell down before God, 
f 2 



62 STORIES OP THE CHURCH 

in the church, and prayed with great earnest- 
ness. He begged that, if Arius was right, he 
himself might not live to see the day of trial. 
But, if the Nicene faith was true, he prayed 
that Arius, who had brought all these evils 
upon the church, might suffer the punishment 
which he deserved. The next day, the party 
paraded the streets of the city in triumph, with 
Arius at their heard. When they came near 
the palace of the emperor, a sudden terror, 
with a disorder of the bowels, came upon 
Arius, and he shortly after died. 

Questions. — What was the consequence of 
the general declension that now prevailed in 
the church ? For what is this period particu- 
larly distinguished ? Can you give an account 
of the origin of Arianism ? What gave rise 
to the council of Nice ? How many bishops 
and other ministers were there ? What re- 
markable circumstance took place just after 
the council assembled ? What was the judg- 
ment of the council about Arianism ? What 
truths are contained in the creed they adopted ? 
What did the emperor do to Arius and the 
leaders of his party ? Did he do right in ba- 
nishing these bishops ? What was the cha- 



IN THE FOURTH CENTURY, 63 

racter of the bishops who composed this coun- 
cil ? What happened three months after this ? 
Who persuaded Constantine to recal the Arian 
bishops whom he had banished? How did 
the Arians treat their opposers after this ? 
What was done, through their influence, to 
Eustathius, bishop of Antioch ! What plot 
was formed against Athanasius ? Who finally 
procured his banishment? When the em- 
peror ordered the bishop of Constantinople to 
receive Arius into the church, what did he 
and his church do ? What happened to Arius 
the day that he was to have been received into 
the church ? 



64 STORIES OF THE CHURCH 

CHAPTER V. 

JLrianism under Constantius, 

After Constantine died, the empire was 
divided among his three sons, Constantine, 
Constantius, and Constans ? The first ruled 
in Spain and Gaul, the second in the east, the 
third in Italy and Africa. The other relations 
of Constantine were put to death by the sol- 
diers, except Gallus and Julian, two of his 
nephews. These were brought up privately, 
placed among the clergy, and appointed readers 
in the church. 

We have but little knowledge of Constan- 
tine, the eldest of the new emperors. One of 
his first acts was to send back Athanasius to 
his church. He declared that his father had 
intended to do so, but was prevented by his 
death. A number of other bishops, who had 
been banished by the Arians, were also sent 
back to their churches. Constantine was 
firmly attached to the Nicene creed ; but we 
haye not sufficient information respecting him, 



IN THE FOURTH CENTURY. 65 

to judge whether he was a real Christian. He 
was killed by the soldiers of his brother Con- 
stans. 

Constantius and his wife were both Arians, 
During the whole of his reign, which lasted 
twenty-four years, a violent controversy was 
carried on between the church and the heretics. 
The arms of the church were prayer, writing, 
and preaching. Those of the heretics were 
policy, intrigue, persecution, and the friend- 
ship of the great. 

In the year 340, the famous Eusebius, of 
Caesarea, died. He was the most learned 
man in the whole Christian world, at his day. 
He wrote a history of the church, in which 
much valuable information has been preserved. 
But his Christian character is very doubtful. 
He was fond of pomp and show in matters of 
religion. He favoured Arianism, although he 
did not openly support it. He frequented the 
court of the emperor, kept company with 
Arius, and joined in the condemnation of 
Athanasius. At the same time died Alexander, 
the venerable and pious bishop of Constanti- 
nople. He was ninety-eight years old, and 
had been bishop twenty-three years. When 



66 STORIES OF THE CHURCH 

he was dying, his clergy asked him whom he 
would recommend to fill his place. He told 
them if they wanted a man of good character, 
who was capable of instructing them, they 
ought to appoint Paul. But if they wanted 
one of worldly skill, who knew how to get in 
favour with the great, and keep up an appear- 
ance of religion, they should choose Macedo- 
nia. The Arian party tried to have Macedo- 
nius chosen ; but the great body of the church 
loved the interests of vital piety too well, and 
Paul was elected. Constantius arrived soon 
after. He was offended at the election, called 
an Arian council, and directed its proceedings. 
By this council, Eusebius, of Nicomedia, was 
appointed bishop of Constantinople. This 
man was one of the most wicked and depraved 
men in the whole church. He became a zealous 
supporter of Arianism, at its first appearance ; 
and he was the mover of most of the intrigues 
and artifices by which the heretics had so long 
harassed the most pious and faithful ministers 
of that day. He was base enough to resort to 
any measure to accomplish his purposes. Be- 
fore this, the bishops had always been chosen 
by the people. But the church was now united 



IN THE FOURTH CENTURY. 67 

with the state ; and the emperors thought they 
had a right to change its customs and laws at 
their pleasure. A council of a hundred bishops, 
with Athanasius at their head, met in Egypt, 
and protested against these proceedings, to the 
whole church. 

An Arian council w r as then called at Antioch, 
at which the emperor was present. They took 
away the office of bishop from Athanasius, 
and ordained Gregory, of Cappadocia, in his 
place. The honesty, piety, and wisdom of 
Athanasius, had gained the affections of the 
people in Egypt. While the bishops were 
chosen by the people, it would have been im- 
possible to remove him from his office. The 
emperor therefore directed the governor of 
Egypt to support the proceedings of the coun- 
cil by an armed force. 

The governor of Egypt proceeded, with 
great vigour, to support the views of the 
Arians, and the pretensions of Gregory. The 
governor and Gregory entered the church to- 
gether, in company w T ith some Pagans, and 
had a number of the friends of Athanasius 
whipped and put in prison. Jews and Pagans 
were now encouraged to murder Christians. 



68 STORIES OF THE CHURCH 

Athanasius fled to Rome. This took place in 
the year 342. Great numbers of the Chris- 
tians at Alexandria, refused to own the Arian 
bishop. Gregory would not suffer them to 
pray in their own houses. The decrees of 
the council of Nice had never been changed, 
and were still established by law. Yet, those 
bishops who had been zealous in supporting 
these decrees, were treated with great severity. 
Athanasius published an epistle to the Chris- 
tian world, exhorting the bishops to unite in 
maintaining the truth. He told them that 
they were not called upon to support a new 
faith, but to preserve that which was delivered 
to the church from the Lord Jesus, by his dis- 
ciples. He told them that this faith had been 
so long preserved in the church, and that they 
ought to consider themselves stewards of the 
mysteries of God, who would be called to 
account, if they suffered them to be taken 
away by strangers. He then informed them 
what the Arians had done. " If there had 
been any complaint against me," said he, 
" the people should have been assembled in 
the name of the Lord Jesus Christ ; all things 
should have been examined regularly, and in 



IN THE FOURTH CENTURY. 69 

the presence of the clergy and people ; a 
stranger should not have been forced upon the 
people, by the civil authority, without their 
consent." He told the bishops not to receive 
the letters of Gregory, but to tear them, and 
treat those who carried them with disdain, as 
ministers of iniquity. The cause of Athana- 
sius was just; yet, in this last advice to the 
bishops, he manifests a wrong spirit. He 
ought to have endured these things in a spirit 
of meekness. Still, even this bore no com- 
parison to the violent measures of the enemies 
of the truth. It was not Athanasius and his 
friends that they persecuted. It was Christ, 
and the truths of the gospel manifested in 
them, that the Arians hated. But the true 
spirit of vital godliness had, at this time, 
greatly departed, even from those who held 
the truth. Athanasius remained at Rome 
eighteen months, under the protection of the 
bishop of that city. 

Soon after this, Eusebius, bishop of Con- 
stantinople, died. No man was ever better 
entitled to the character of a hypocrite than 
he. He was an enemy of the truth, and a 
ringleader of iniquity, But he had the favour 
G 



70 STORIES OF THE CHURCH 

of the great, which supported him in his 
wickedness, at the head of one of the principal 
churches in the world. After his death, the 
Arians chose Macedonius, and the Trinitarians 
elected Paul. The emperor banished Paul. 
Some of his friends forgot the character of 
Christians, and killed the officer who took 
him. But Paul had left the city before this 
crime was committed; so that he cannot be 
charged with being concerned in it. He was 
a holy man, and could not approve such an 
act. He doubtless had friends who were not 
Christians; and they might have been ani- 
mated by a false zeal for the truth, to commit 
this outrage. At Rome, Julius called a coun- 
cil of western bishops, who justified Athana- 
sius, and his fellow sufferers. 

Constans, who ruled in Italy and Africa, 
was a zealous supporter of the Nicene faith. 
In the year 347, the two emperors called a 
council at Sardica, in Illyria, intending to 
unite the two parties. But, as oil and water 
cannot mingle, so truth cannot mix with error. 
The Arians found that it would be a free 
council, and that they could not support their 
views by force. They therefore went away 



IN THE FOURTH CENTURY. 71 

and left the western bishops to settle matters 
as they pleased. Hosius, bishop of Corduba, 
the venerable president of the council of Nice, 
was also at the head of this synod. The coun- 
cil decided in favour of Athanasius. They 
also made some canons or laws against re- 
moving bishops from one church to another. 
The reason given for this was, that it encou- 
raged avarice and ambition among the ministers 
of the gospel. They met at Philippopolis, 
in Thrace, and excommunicated, or cast out of 
the church, the western bishops. The two 
parties remained some time in this situation. 
In Asia and Egypt, the friends of the Nicene 
faith were treated with great cruelty. In 
Europe, men were more simple, and followed 
the faith of r the first Christians in quietness 
and peace. 

Stephen, the Arian bishop of Antioch, was a 
corrupt and profligate man. His own party took 
from him his office, and appointed Leontius 
in his place. He was an Arian, but of a milder 
temper than the rest of his party. Diodorus 
and Flavian, were zealous for the truth, and 
for vital piety. They stirred up the people, 
and passed whole nights with the faithful at 



72 STORIES OF THE CHURCH 

the tombs of the martyrs, Leontius found 
that they had gained the affections of the peo- 
ple, and desired them to perform this service 
in the church. 

In the year 349, Gregory, the Arian bishop 
of Alexandria, died. Constantius was now 
intimidated by the threats of his brother Con- 
stans. He therefore wrote repeatedly to Atha- 
nasius, requesting him to return to the east, 
and assuring him of his favour and protection. 
He could not easily credit the emperor's sin- 
cerity, but at length complied. He first visited 
Julius, of Rome, who sent a letter full of ten- 
derness to the church at Alexandria, in favour 
of Athanasius. He then went to Antioch, 
where Constantius was. He was graciously 
received by the emperor. He told him to 
forget the past, and promised him, with oaths, 
that he would receive no false charges against 
him, in future. At Antioch, Athanasius par- 
took of the sacrament with the followers of 
Eustathius, the bishop who had been banished 
by the Arians. These Christians held secret 
meetings there, with Flavian at their head. 
He was the first who introduced the doxology, 
" Glory be to the Father, the Son, and the 



IN THE FOURTH CENTURY. 73 

Holy Ghost." This was sung in his meeting. 
The Arians also introduced the doxology, 
" Glory be to the Father, by the Son, in the 
Holy Ghost." But the members of the church 
of Leontius, who believed the Nicene faith, 
sung Flavian's doxology. Leontius knew that 
he held his office in opposition to the wishes 
of the people, and he durst not oppose these 
hymns. 

The return of Athanasius was hailed by his 
church as a triumph to the cause of truth. 
There was general rejoicing, and almost every 
house seemed to be a house of prayer. A num- 
ber of his enemies recanted, and justified him, 
in the most honourable manner. Some other 
bishops, who had been banished with Athana- 
sius, were now restored to the church. Con- 
troversies now arose between the Arians and 
Sabellians. Both of these sects erred, from 
the exercise of the same self-confident disposi- 
tion to search into the hidden mysteries of 
God, and reconcile to the weak capacities of 
man, things altogether above human reason. 
The Sabellians held that the Word and the 
Spirit are only virtues or functions of the 
Deity. 

g2 



74 STORIES OF THE CHURCH 

It would save us from many errors if we 
would take the Bible as God has given it to us, 
and believe what God has revealed, just as a 
child, with simple confidence, believes what 
his father tells him. This is the spirit of all 
true Christians. The Lord Jesus says that 
we must become like little children. By this 
he means that we must exercise the same dis- 
position towards God that little children do 
towards their parents. Now, my readers all 
know, that a little child, who has never been 
deceived by his parent, will believe, in simpli- 
city, every thing his father tells him, whether 
he can understand it or not. He will, also, 
obey his father, when he tells him to do any 
thing, without answering again, or objecting, 
because he does not know why his father 
wishes him to do it. He has so much confi- 
dence in his father, that he believes he will 
never tell him what is not true, or ask him to 
do any thing wrong. 

Bat Constans died, and left Constantius 
master of the whole empire. He therefore 
revived the persecution, and followed in the 
footsteps of his Pagan predecessors. There 
was no real difference in their characters. It 



IN THE FOURTH* CENTURY. 75 

is true, he called himself a Christian ; but he 
had no claim to the title. He hated God, his 
truth, and his real people, as much as the hea- 
then emperors did. About the year 351, Paul, 
of Constantinople, was sent into Mesopotamia, 
loaded with irons. After suffering cruel hard- 
ships, he was finally strangled. Macedonius 
was put in possession of the church, at Con- 
stantinople, by an armed force. Much blood 
was shed on this occasion. 

Notwithstanding his solemn oaths, Constan* 
tius again listened to the malicious falsehoods 
of the enemies of Athanasius. In the year 
355, a council was called at Milan. The em- 
peror was present, and proposed to them to 
adopt an Arian creed. He told them that God 
had declared in favour of Arianism by his vic- 
tories. Lucifer, bishop of Cagliari, and Euse- 
bius, bishop of Vercellae, in Italy, answered, 
that the Nicene creed had always been the 
faith of the church. The emperor told them 
that he did not ask their advice, and that they 
should not hinder him from following Arius. 
The emperor's creed was read in the church, 
but the people rejected it, and it was not urged 
any farther. They were more sincere and 



76 STORIES OF THE CHURCH 

simple than the great, and believed the doctrine 
of the Trinity because they read it in their 
bibles. But Constantius insisted on the con- 
demnation of Athanasius. Dionysius, bishop 
of Milan, and the two bishops just mentioned, 
were required to agree to it. " Obey, or be 
banished," said the emperor. The bishops 
lifted up their hands to heaven, and told him 
that the empire was not his, but God's. They 
also reminded him of the day of judgment. 
He drew his sword, in great rage, and then 
ordered them to be banished. Hilary, the 
deacon, was stripped and scourged, and ridi- 
culed by Ursatius and Valens, who had re- 
canted upon the return of Athanasius. Hilary 
blessed God, and bore his sufferings with meek- 
ness. Others refused also to sign the condem- 
nation of Athanasius. Maximus, bishop of 
Naples, was tortured, to make him submit. 
He refused, and was afterwards banished. 
He died in exile. 

Liberius, bishop of Rome, was brought be- 
fore the emperor at Milan. Eusebius, the first 
officer of the emperor, who had from the be- 
ginning influenced him in favour of Arianism, 
assisted him in opposing Liberius. The bishop 



IN THE FOURTH CENTURY. 77 

told Eusebius that the faith would not fail, if 
he were the only one who supported it. There 
was a time when there were only three men 
found, who refused to obey a wicked law. 
Eusebius understood that he meant the three 
men who were thrown into the fiery furnace 
for refusing to worship the golden image. - 
" Do you make the emperor a Nebuchadnez- 
zar ?" said he. " No," said the bishop ; " but 
you are not less unreasonable than he, for de- 
siring to condemn a man unheard." Liberius 
was banished into Thrace. The venerable 
bishop of Corduba, in Spain, was the next 
object of attack. He was now a hundred 
years old. He was considered the most emi- 
nent bishop then living. " He had suffered in 
the persecution under Dioclesian. He had 
been a bishop sixty years. He had been 
president of the council of Nice. His advice 
was sought in difficult cases, and he was held 
in great respect. Constantius and the Arian 
party used every means in their power to con- 
demn Athanasius. They flattered and threat- 
ened him to no purpose. In answer to a letter 
of the emperor, he says, " I confessed the first 
time under Maximian, your great grandfather. 



78 STORIES OF THE CHURCH 

If you likewise desire to persecute me, I am 
ready still to suffer any thing rather than be- 
tray the truth. It is not so much a personal 
malice against Athanasius, as the love of he- 
resy, which influences these men. I myself 
invited them to come to me, and declare at the 
council of Sardica, what they knew against 
him. They dared not; they all refused. 
Athanasius came afterwards to your court at 
Antioch ; he desired that his enemies might 
be sent for, that they might make good their 
accusations. Why do you still hearken to 
them, who refused such fair proposals? How 
can you endure Ursatius and Valens, after 
they have recanted, and acknowledged their 
calumny in writing? Remember you are a 
mortal man ; be afraid of the day of judgment. 
God hath given you the empire, and hath 
committed the church to our care. I write 
thus through my concern for your welfare ; 
but I cannot agree with Arius, nor write against 
Athanasius, You act for his enemies ; but in 
the day of judgment you must defend yourself 
alone." Constantius had no respect to his 
age and infirmity, but kept him a year at 
Sirmium. The emperor sent orders to all 



IN THE FOURTH CENTURY. 79 

the bishops to condemn Athanasius, and to 
communicate with Arians ; and threatened to 
banish those who should refuse. The judges 
were directed to see these orders executed, 
and Ursatius and Valens informed against 
those who did not obey them. Zealous Arians 
were forced upon the churches from which the 
bishops had been banished. 

Syrianus, an officer of the government, went 
to the church at Alexandria, at night, when 
Athanasius and the people were engaged in 
public worship. Some of the people were 
murdered, and others insulted and beaten. 
The bishop s?t still in his chair, and directed 
the deacon to sing the 136th Psalm, the people 
repeating, " For his mercy endureth for ever." 
When this was finished, he told the people to 
go home. As the soldiers came towards him, 
his clergy and people begged him to make his 
• escape. But he would not, because he thought 
it his duty to stay till all the people had left 
the house. He was then forced out by the 
clergy and monks, and carried away safely 
from the guards. The people protested in 
vain against these violent proceedings. Atha- 
nasius was then kept for some time, with 



80 STORIES OF THE CHURCH 

great care and fidelity, in the house of a pious 
woman. 

The heathen rejoiced, and said the Arians 
had embraced their religion. They were right 
in this opinion ; for they both embraced the 
religion of the carnal heart, which is hatred 
towards God and his people. George, of Cap- 
padocia, was appointed bishop of Alexandria, 
in the year 356. He persecuted the friends of 
the Nicene faith. They were cruelly beaten, 
and some died under it. A deacon was se- 
verely whipped and sent to the mines. He 
was not allowed to dress his wounds, and died 
on the road. Aged and venerable bishops were 
sent into the deserts in Egypt. The office of 
bishop was sold to unworthy men. No other 
qualification was required than belonging to 
the Arian party. The people of Alexandria 
could not endure the cruelties of George, and 
they drove him out of the city. But he re- 
turned, with a military force, to maintain his 
power. 

Athanasius fled to the deserts, and lived 
with the monks. They were his most faithful 
friends. They would not tell his persecutors 
where he was ; but showed themselves ready 



IN THE FOURTH CENTURY. 81 

to die in defence of him and the Nicene faith. 
While there, he wrote a defence of the truth, 
addressed to the emperor. 

Eusebius, of Vercellae, had been banished 
to Palestine, where he suffered severely. He 
was one of the most honest and pious bishops 
of the age. In Gaul the simple faith of the 
gospel was preserved in great purity. But the 
Arian persecution reached there also, and dis- 
turbed the peace of God's people. Macedo- 
nius, the bishop of Constantinople, carried on 
a dreadful persecution. This drove the Nova- 
tians and the general church nearer together ; 
for they were both forced to communicate 
with Arians, or suffer punishment. The Spirit 
of the Lord was still with the followers of 
Novatian. They maintained the truth in its 
purity, and were permitted to suffer for it. 
Some of them were even tortured to death. 
They had three churches in Constantinople. 
One of them was thrown down by the empe- 
ror's orders. But they carried the materials 
to the other side of the sea.* All the people, 

* If the reader will look on the map, he will see 
that the sea is very narrow at Constantinople. 

H 



82 STORIES OF THE CHURCH 

men, women, and children, went to work, and 
rebuilt the church. An attempt was now made 
to re-unite the Novatians to the general church. 
But their narrow-minded bigotry prevented it. 

The venerable Hosius, who had been con- 
fined a year at Sirmium, was now whipped 
and tortured. His relations were also perse- 
cuted. In the weakness of his old age, he 
consented to sign an Arian creed ; but would 
not justify the condemnation of Athanasius. 
He was finally allowed to return to Spain. 
Here he protested against the violence with 
which he had been treated, and with his dying 
breath exhorted all men to reject the heresy 
of Arius. . Thus we see the weakness of the 
human heart, when left to itself. Hosius, 
while supported by the grace of God. had en- 
dured severe persecutions under the heathen 
emperors. But now, in his old -age, while 
trusting in his own strength, he was left to 
dishonour Christ. This should be a warning 
to all Christians, not to trust their own hearts ; 
but look continually to Christ, in whom their 
strength lies. Yet, the Lord Jesus was with 
him in his last hours, and he died in peace. 

Although the cruelty of the Arians tried 



IN THE FOURTH CENTURY. 83 

men's hearts, and multitudes were forced to 
embrace the heresy, yet, the grace of God 
preserved a remnant, who faithfully maintained 
the truth. Athanasius, who seemed to be the 
great object of Satan's rage, was kept through 
a long course of afflictions. The Arians were 
now generally victorious ; but there was no 
principle but power to hold them together, 
and they began to divide into parties. Mace- 
donia was removed from the office of bishop 
of Constantinople, and Eudoxias, bishop of 
Antioch, appointed in his place. Macedonius 
then formed a new party, who denied the di- 
vinity of the Holy Ghost. This sect made 
considerable progress in the Christian world, 
which was now very corrupt. 

Meletius, of Sebasta, a man of great meek- 
ness and piety, was chosen bishop of Antioch. 
The Arians supposed him to belong to their 
party. But the emperor ordered him to preach 
before him, on the subject of the Trinity. 
Meletius feared God, and preached the truth. 
He rebuked the rashness of men, who tried 
to comprehend the divine nature. He ex- 
horted his hearers to maintain the simplicity 



84 STORIES OF THE CHURCH 

of the faith. Constantius could not endure 
sound doctrine. He therefore banished him, 
and appointed Euzoius, the old friend of Arius, 
in his place. The friends of Meletius there- 
fore separated from the Arians, and worship- 
ped by themselves. In the year 361, Con- 
stantius died. A little before he died, he was 
baptized by Euzoius. The practice of delay- 
ing baptism till just before death, had now 
become frequent in the church. The reason 
was, that, in the corruptions of Christian doc- 
trine which now prevailed in the church, 
baptism was put in the place of conversion. 
People thought that all their sins were par- 
doned when they were baptized; so they 
would not receive that ordinance till just be- 
fore they died ! How easy it is for men to be 
persuaded to trust in any thing but the blood 
of Christ for the pardon of their sins. 

From what we have related of Arianism, 
we learn two important principles. 1. Error 
in doctrine leads to bad conduct. The Arians 
rejected one of the great truths which form 
the foundation of the Christian religion. There 
is no evidence that they had any correct ideas 



IN THE FOURTH CENTURY. 85 

of the doctrine of justification by faith in 
Christ, or of real conversion. They made a 
great show of public worship. Their churches 
were decorated in the most costly manner, with 
curtains and carpets of gold tissue, adorned 
with precious stones; and furnished with 
golden vessels. But they had not the soul of 
religion. They knew nothing of that holiness 
of heart, and spirituality of mind and feeling, 
which are the fruits of true conversion. Such 
were the fruits of sentiments so dishonouring 
to Christ. And the persecuting spirit which 
the Arians manifested, may easily be accounted 
for. Formal professors of religion, who knew 
nothing of the power of vital godliness upon 
the heart, always persecute those who main- 
tain a spiritual and holy life. Although true 
piety was very low among those who held 
the truth, yet what there was, they hated. 

2. In this account, the evil consequences of 
the union of church and state are most stri- 
kingly exemplified. When this union first 
took place, it was the true faith that was 
established by law. Here we see how soon 
the rulers departed from that faith, and perse- 
h2 



86 STORIES OF THE CHURCH 

cuted the true followers of Christ. This has 
been the ease, in almost every instance, where 
religion has been established by law. 

Questions. — -How was the empire divided 
after the death of Constantine the Great? 
"What did young Constantine do, when he 
first began to reign? What happened in the 
year 340? When the church of Constanti- 
nople chose Paul, as their bishop, what did 
Constantius do? What was the character of 
Eusebius, of Nicomedia? What was done by 
the Arian council, at Antioch? What did Gre- 
gory and the governor of Egypt do at Alexan- 
dria? What did Athanasius do? What hap- 
pened after the death of Eusebius, bishop of 
Constantinople ? What did Julius do at Rome ? 
What was the character of Constans? What 
did the two emperors do, in the year 347 ? 
What did the Arians do ? What did the rest 
of the council do ? What happened at Alexan- 
dria, in the year 349 ? What did Constantius 
do, after Constans died? What happened at 
Milan, in the year 355 ? How were Liberius 
of Rome, and Hosius of Corduba, treated ? 
What was now done at Alexandria? How did 



IN THE FOURTH CENTURY. 87 

the heathen feel, when they saw this ? Who 
was appointed bishop of Alexandria, by the 
Arians? How did he treat true Christians? 
Where did Athanasius go ? What did Mace- 
donius do at Constantinople? How did Con- 
stantius treat Hosius, at this time ? How did 
Constantius treat Meletius? What idea now 
prevailed respecting baptism ? What important 
principles do we learn from the facts related 
in this chapter? 



CHAPTER VI. 

Spread of the Gospel from the beginning of 
the fourth century, to the death of Con" 
stantius — Decline of Idolatry. 

There are a few interesting particulars re- 
specting the progress of the gospel from the 
beginning of the century to the death of Con- 
stantius, which I shall relate in this place. 

A philosopher of Tyre travelled into Abys- 



88 STORIES OF THE CHURCH 

sinia, to gratify his curiosity, and to gain in- 
formation respecting the country. Among 
those who went with him were two boys, 
whose names were Frumentius and iEdesius. 
But almost as soon as they had landed, the 
natives murdered the whole company except 
the two boys. These were given to the king. 
They found favour with him, and were pro- 
moted in his court. When the king died, the 
queen employed them to manage the affairs of 
the government, and to educate the young 
king. Frumentius was made the first officer 
of the government. He asked some Roman 
merchants, who traded there, whether they 
found any Christians in the country. By 
their means, he discovered some, built them 
a church, and encouraged them to meet for 
public worship. Some natives were also in- 
structed in the doctrines of the gospel, and 
converted. When the king grew up, and took 
the government into his own hands, they de- 
sired to return to their own country. The 
king and queen were both unwilling to let 
them go. However, they consented, and 
Frumentius and iEdesius left the country. 
iEdesius returned to his relations in Tyre. 



IN THE FOURTH CENTURY. 89 

But Frumentius went to Alexandria, and in- 
formed Athanasius of what had happened to 
him. He told the bishop, also, that a door 
was open for introducing the gospel into 
Abyssinia, and requested that missionaries 
might be sent there. Athanasius told Fru- 
mentius that no person was as fit for the office 
as himself. He therefore ordained him first 
bishop of Abyssinia. Frumentius returned, 
preached the gospel with much success, and 
built many churches. Though we have little 
information respecting it, yet, it is probable 
that many of the natives were truly con- 
verted to God. It is certain, however, that 
the Christian religion was established by law, 
as the religion of the country. Abyssinia is 
situated on the south-western shore of the 
Red Sea, in Africa. It is surrounded by moun- 
tains and a desert country, so that it is almost 
impossible for an armed force to get into it. 
The situation of the country has preserved 
the form of Christianity among them to the 
present day. Constantius tried to put down 
Frumentius, and have an Arian bishop ap- 
pointed in his place ; but his power could not 
reach him. The Roman Catholics could not 



90 STORIES OF THE CHURCH 

get their corrupt- religion established there ; 
and the Mahommedans, who established their 
religion in all the countries around, by force 
of arms, could not get into Abyssinia. Some 
travellers and missionaries, who have lately 
visited that country, state that a corrupt Chris-^ 
tianity still prevails there, although the people 
are sunk in the deepest ignorance and vice. 

It is not known at what time the gospel was 
first preached in Britain. But Christianity 
prevailed there in the time of Constantius, in 
much of its original purity. At the council 
of Arminium, held on account of Arianism, 
Constantius gave orders to pay the expenses 
of the bishops out of the public treasury. But 
the bishops of Gaul and Britain thought it in- 
consistent with the character of ministers of 
the gospel to receive support from the govern- 
ment. All, except three of them, bore their 
own expenses. These were too poor to main- 
tain themselves. The rest offered to supply 
them ; but they thought it better to accept the 
emperor's offer than to burden their brethren. 
From this circumstance, it is probable that 
the ambitious and worldly spirit, which now 
corrupted the clergy of almost all the Chris- 



IN THE FOURTH CENTURY. 91 

tian world, had not yet reached Britain and 
France. 

In Armenia, the gospel had been preached 
long before this period ; but the people were 
not generally converted. In the commence- 
ment of the fourth century, Gregory, called 
the enlightener, was appointed bishop of Ar- 
menia, and preached the gospel there. By his 
means, the king and all his nobles embraced 
Christianity. Armenia is situated on the south- 
east coast of the Black Sea. A corrupt Chris- 
tianity still prevails there, distinct from the 
Roman Catholic and Greek churches. The 
Armenians, who traded in Persia, carried the 
gospel there, and many embraced it. But 
they suffered a dreadful persecution, in the 
time of Constantine, under Sapor, their king. 
The idolatrous priests, who worshipped the 
sun, joined with the Jews, in this persecution. 
Thousands of Christians suffered there for the 
name of Christ, rather than worship any other 
than the true God. 

The gospel triumphed wonderfully, during 
the first two centuries, over the idolatry of 
the heathen, and against the arm of the civil 
government. This is a strong evidence of the 



92 STORIES OF THE CHURCH 

truth of the Christian religion. It is impossi- 
ble to account for it upon any other supposi- 
tion, than that the gospel is accompanied by 
a divine power. Yet, we have seen that, in 
all those countries where Christianity was 
supported by law, it soon became corrupt, 
and very little of the vital power of godliness 
was manifested. 

Towards the end of the second century, 
idolatry began sensibly to decline throughout 
the Roman empire. At that time Satan saw 
that his kingdom was falling, and he devised 
a plan for uniting it with the kingdom of 
Christ. The new sect of philosophers, called 
"Eclectics,"* which arose in Alexandria, 
undertook to unite the Pagan philosophy with 
Christianity. A great many Christian minis- 
ters followed their example, and deep-rooted 
corruptions of Christian doctrine began to grow 
in the church. 

When Constantine became emperor, one of 
his first acts was to give Christianity the same 
favour with the laws, which was enjoyed by 
Paganism. After this, he gradually preferred 

* See Stories of the Second and Third Centuries. 



IN THE FOURTH CENTURY. 93 

the interests of the church to that of idolatry. 
He abolished the punishment of crucifixion ; 
he forbade many superstitious practices among 
the Pagans ; he established, by law, the Chris- 
tian Sabbath. He declared publicly that he 
would not force men to become Christians. 
But the Pagans were very obstinate in pre- 
serving their superstitions. The emperor, 
therefore, exposed the mysteries of their reli- 
gion, which had always before been kept 
secret. He melted the golden images that 
the heathen worshipped, and had the brass 
ones drawn by ropes through the city of Con- 
stantinople. This he did to show the people 
that their gods, who had no power to defend 
themselves, could not save their worshippers. 
He also destroyed some of the temples, where 
great wickedness had been practised. 

In Egypt, the instrument by which the 
idolatrous priests measured the Nile, was kept 
in the temple of Serapis. That country is 
watered by the river Nile, which overflows 
its banks at certain seasons of the year. This 
instrument, which was called a cubit, Con- 
stantine ordered to be taken from the temple, 
and kept in the church at Alexandria. The 
I 



94 STORIES OF THE CHURCH 

Pagans were very angry at this, and said that 
the Nile would not overflow its banks any 
more. But the next year, the river overflowed 
the country much more than it commonly did. 
So the people lost their confidence in their 
idols. The sons of Constantine followed his 
example, in abolishing Pagan superstitions. 
Yet there were a great many Pagans ; and 
they rejoiced very much when they saw the 
scandal brought upon the church by the Arians. 
But Paganism was yet suffered to make one 
more desperate struggle for existence. And 
the Lord made use of the terrible wrath of 
Satan, on this occasion, once more to chastise 
his backsliding people, and give them another 
opportunity of returning to him, before he took 
from them his Holy Spirit. 

Questions. — Can you give an account of 
the first introduction of the gospel into Abys- 
sinia? What is said of Christianity in Arme- 
nia, in the fourth century? When did idola- 
try, in the Roman empire, begin to decline? 
What measures did Constantine the Great take 
for the destruction of idolatry ? 



IN THE FOURTH CENTURY. 95 

CHAPTER VII. 

Julian, the Apostate. 

On the death of Constantius, Julian was 
made emperor. He was one of the two sons 
of Julius, Constantine's brother, who were 
saved and brought up among the clergy, as 
already mentioned. He is called the Apos- 
tate, because he was once a professor of reli- 
gion, and afterwards went back to the worship 
of idols. Constantius, from a mean spirit of 
jealousy, very common among kings and em- 
perors, had put to death the relations of Julian. 
This undoubtedly prejudiced his mind against 
Christianity. When he was a young man, he 
was made a public reader in the church of 
Nicomedia. He pretended to be a very zea- 
lous Christian. If he had made the Bible his 
study, he would have learned that the cruelty 
of Constantine was owing to the depravity of 
the human heart, instead of the doctrines of 
Christianity, of which he was a most unwor- 



yb STORIES OF THE CHURCH 

thy professor. But the heathen philosophers 
took advantage of the injuries Julian had re- 
ceived from the Constantine family, to instill 
into his mind a hatred of Christianity. While 
very young, he made up his mind in favour of 
Paganism. But he did not come out openly. 
He pursued a continued course of hypocrisy 
and deception during the life of Constantius. 
He would pray in the church in the day time, 
and rise at midnight to worship the heathen 
gods. He was a man of uncommon abilities ; 
and he exerted them with dexterity against the 
Christian religion. 

Julian began to reign in the year 361. He 
immediately ordered the opening, repairing, 
and rebuilding of the idol temples. He fined 
those who had made use of the materials of 
the temples which had been destroyed. The 
money collected in this way was employed in 
building new ones. The idolatrous worship 
of the heathen was restored. The emperor's 
own palace had its temples and altars. The 
first thing he did in the morning was to sacri- 
fice to his gods. He encouraged the profes- 
sion of heathenism, and Christians were every 



IN THE FOURTH CENTURY. 9? 

where insulted. He repealed the laws made 
against idolatry by former emperors, and re* 
stored its ancient honours and privileges. 

Julian undertook to reform Paganism, by 
introducing into it many of the Christian prin- 
ciples which he had learned in his youth. 
He exhorted the magistrates to correct the 
vices of men, and relieve their miseries. He 
told them that the gods would reward men for 
the good they do their fellow-creatures ; and 
that it was their duty to do good to all, even 
to their worst enemies. He said the priests 
should live so as to be a pattern of good works 
to others ; and that those whose lives were 
dissolute and wicked should be turned out of 
office. He directed them not to read idle 
books, nor go to the theatre ; but to give them- 
selves to serious study. He told them to learn 
sacred hymns, and pray two or three times 
every day. He directed the magistrates to 
ordain the most pious and virtuous persons, 
in every city, as priests. He told them that 
the Christians, whom he called impious Gali- 
leans, had strengthened their party by their 
singular benevolence ; but that Paganism had 
suffered by the vices of its professors. In 
i2 



y» STORIES OF THE CHURCH 

imitation of Christians, also, he established 
schools for the education of youth ; public 
preaching and prayers ; monasteries for de- 
vout persons ; hospitals for the sick ; and 
almshouses for the poor. These things he 
particularly recommended, in a letter to the 
chief priest of Galatia. He told them that it 
was the kindness of Christians to strangers, 
their care in burying the dead, and their gra- 
vity of manners, that advanced their religion. 
" The Galileans," he says, " relieve both their 
own poor and ours." Here we have an addi- 
tional testimony to the superiority of the man- 
ners and conduct of Christians, from their most 
determined enemy. 

The emperor had the wisdom not to punish 
Christians, as such. But the arts he used 
against them were much more destructive 
than open force. One of his principal wea- 
pons was ridicule, which is very powerful in 
its influence upon the minds of the multitude. 

He required Christians, who held public 
offices, to sacrifice to heathen gods, or give up 
their places. Those who had been engaged 
under the former emperors, in destroying the 
monuments of idolatry, were put to death on 



IN THE FOURTH CENTURY. 99 

the most frivolous accusations. He took away 
the property of wealthy Christians, because 
some of them had, under the other emperors , 
received portions from the money belonging 
to the heathen temples. He took away the 
property of the Arian church at Edessa, and 
told them that, according to their own religion, 
being made poor here, they might be rich 
hereafter. He encouraged heretics and sec- 
tarians, and artfully disturbed the Christian 
world with contention and strife. Although 
he did not openly persecute, yet he allowed 
others to do it ; and many suffered martyr- 
dom, by false accusations, during his reign. 
He boasted of his mildness, and compared 
himself with Galerius, and other persecutors* 
At the same time he was making use of all his 
abilities to contrive how to vex Christians, 
and overturn their religion. He took away 
the incomes of the ministers, and forced upon 
them civil offices and burdens, to prevent them 
from attending to their pastoral duties. By 
this means he thought to deprive the people 
of instruction. At Antioch and Cyzicus, he 
took the property of the church, obliged the 
ministers to flee, and shut up the churches- 



100 STORIES Of THE CHtTRCH 

As the Jews were determined enemies of 
Christianity, he encouraged and supported 
them. While he professed to be a Christian, 
he learned from the Scriptures the prophecy 
of Christ respecting the destruction of the 
temple and the holy city. He therefore sent 
for the chief men among them, and encouraged 
them to rebuild the temple, and restore their 
worship. He offered to pay the expenses of 
the building out of the treasury of the Roman 
empire. He thought if he could build again 
the temple and city, he would prove these 
words of the Saviour to be false. But the 
Lord would not suffer his word to be contra- 
dicted by the artifices of this apostate. While 
the workmen were employed in removing the 
rubbish from the spot where the old temple 
stood, balls of fire came up out of the ground, 
destroyed their works, killed many of their 
workmen, and scorched and drove away the 
rest. Dreadful earthquakes also filled them 
with terror. After repeated attempts, they 
were obliged to abandon the work. 

He discouraged learning among Christians, 
and hired philosophers to write against Chris- 
tianity. The Roman emperors used to set up 



IN THE FOURTH CENTURY. 101 

images of themselves in the cities, and made 
the people bow to them as they passed. In 
order to ensnare Christians, Julian placed 
images of the heathen gods near his own 
images, so that, when they bowed to his sta- 
tues, they might seem to worship idols. If 
they refused to bow at all, he punished them 
for treason. 

When the emperor paid his soldiers, he had 
an altar built by his side, with burning coals 
upon it, and incense on a table. Before he 
gave them their money, he made them throw 
some incense into the fire. But very few of the 
Christian soldiers understood what it meant. 
Some of those who did, pretended to be sick. 
Others, through fear or love of money, com- 
plied. But most of them were deceived, and 
threw the incense into the tire, without know- 
ing that they were worshipping idols. Some 
of these, when they went to their meals, asked 
a blessing, as they had been used to do. One 
of their heathen companions, with surprise, 
asked them what they meant by calling on 
Christ, after they had renounced him. They 
were astonished, and asked him what he meant* 
He told them that they had thrown incense 



102 STORIES OF THE CHURCH 

into the fire. When they heard this, they rose 
up hastily, and ran before the emperor, cry- 
ing out, " We declare, before all the world, 
that we are Christians. We declare it before 
God, to whom we live, and for whom we are 
Teady to die. We have not betrayed thee, 
Jesus, our Saviour. If our hands have offend- 
ed, our hearts consented not. The emperor 
has deceived us ; we renounce the impiety, 
and our blood shall answer for it." They 
then threw the money at Julian's feet, and 
told him to sacrifice them to Jesus Christ, 
and give his gold to those who would receive 
it. In his rage, he ordered them to be put to 
death ; but, afterwards recollecting that it was 
contrary to his policy to punish Christians 
with death, he banished them to distant parts 
of the empire, and would not let them live in 
cities. 

As it was Julian's policy to encourage divi- 
sions in the church, he allowed the bishops 
who had been banished to return. This proved 
favourable to the interests of truth and piety, 
for most of them had been banished on account 
of their opposition to Arianism. Meletius, of 
Antioch ; Lucifer, of Cagliari ; and Eusebius, 



IN THE FOURTH CENTURY. 103 

of Vercellas, returned to their churches. But 
Athanasius did not venture from his conceal- 
ment, because he feared the power of George, 
the Arian bishop of Alexandria. 

The emperor would not allow Christians to 
teach classical learning, unless they would 
first sacrifice to idols. In consequence of this, 
most of the public teachers, who professed 
Christianity, quit their employment. The ob- 
ject of this, and the oppression he exercised 
towards the clergy, was to keep Christians in 
ignorance. But the conduct of these teachers 
shows that there was still much real piety in 
the church. Prceresius, of Athens, had been 
the teacher of Julian. On this account he 
excepted him from this law. But he refused 
to enjoy privileges which were denied to his 
brethren, and left his school. 

Caesarius, the brother of Gregory Nazianzen, 
had been a physician at ,the emperor's court, 
under Constantius. He still continued to prac- 
tise there, under Julian. His brother Gregory 
wrote to him that he and his father, the bishop 
of Nazianzum, in Cappadocia, were very much 
grieved that he should remain at the court of 
an infidel, seeking worldly greatness. He told 



104 STORIES OF THE CHURCH 

him that they were obliged to conceal the cir- 
cumstance from his mother, who was a very 
pious woman, lest her grief should be more 
than her nature could endure. This letter had 
the desired effect. Julian tried all his artifices 
to persuade him to remain ; but he said, " I 
am a Christian, and must continue so." He 
left the court, and went home to his pious 
father. 

A number of persons, in different places, 
suffered rather on account of their imprudent 
zeal, than because they were Christians. They 
went into the temples, and overturned the idols. 
In this manner, they provoked the officers to 
punish them with death. Christians cannot 
be too cautious, in their conduct towards op- 
posers. The apostle Paul says, Being re- 
viled, we bless; being persecuted, we suffer 
it; being defamed, we entreat. Resentment, 
or retaliation for injuries, is contrary to the 
spirit of the gospel. The Lord Jesus says, 
If any man smite thee on one cheek, turn 
to him the other also. He also tells us to 
return good for evil. The apostle Paul says 
again, Let your moderation be known to all 
men; and follow peace with all men. A 



IN THE FOURTH CENTURY. 105 

great many professors of religion think they 
are persecuted, when they only suffer the con- 
sequences of their imprudence. When we 
know our duty, we should do it boldly, with- 
out asking who may be offended by it. But 
we ought always to avoid giving unnecessary 
offence, by indulging an imprudent zeal. 

At Ancyra, the capital of Galatia, a minister 
named Basil, had opposed Arianism with great 
zeal, under Constantius. He now went through 
the city, exhorting the people publicly not to 
worship idols. Seeing the heathen employed 
in idolatrous worship, he sighed, and prayed 
that no Christian might be guilty of such 
wickedness. The governor charged him with 
sedition, and sent him to prison. When Ju- 
lian came to the city, he sent for Basil. The 
minister reproached the emperor for his apos- 
tacy, and was tortured to death. 

Almost all the people in Neocaesarea, in 
Cappadocia, were Christians.* They had de- 
stroyed the temple of Fortune, and brought 
upon them in consequence, the hatred of Ju- 

* See Stories of the Second and Third Centuries. 
Published by the American S. S. Union. 

K 



106 STORIES OF THE CHURCH 

lian. He therefore oppressed them with heavy 
taxes. Julian came to Antioch, at the yearly- 
feast of Apollo. On this occasion, he ex- 
pected to see the magnificence of that wealthy 
city displayed before him, as the high priest 
of Apollo. He asked the priest what sacrifice 
was to be offered at the festival. The priest 
told him that he had brought a goose from 
home, but the city had prepared nothing. He 
was mortified at this, and said to the senate, 
" You all of you suffer every thing to be car- 
ried out of your houses and given to the Gali- 
leans. They support the poor with your 
wealth, and give credit to their impiety." 
But he could not persuade them to do any 
thing for the poor heathen god, whose temple 
was deserted. Here we have another testi- 
mony to the charity that prevailed among 
Christians. It is evident, also, from this cir- 
cumstance, that Christianity prevailed very 
generally among the people at Antioch. 

Mark, the bishop of Arethusa, in Spain, 
was a man of great piety and virtue. In the 
beginning of the reign of Constantius, when 
all Julian's family were in danger, this bishop 
saved his life. Yet this apostate and ungrate- 



IN THE FOURTH CENTURY. 107 

ful man ordered him to rebuild an idol temple 
which he had destroyed in the time of Con- 
stantius. He refused, because he could not 
do it, without disobeying God. He was there- 
foie tortured, in a dreadful manner. He bore 
his sufferings with astonishing patience. The 
officer who tortured him was affected by his 
conduct, and said to the emperor, " Is it not a 
shame that the Christians should be so much 
superior to us?" After this, a number of his 
persecutors attended to his instructions. 

The Lord at length brought upon George, 
the Arian bishop of Alexandria, a just punish- 
ment for his cruelties towards Christians. In 
the year 362, he was murdered by the Pagans. 
Athanasius had spent seven years, partly in 
the desert, and partly in the house of a pious 
woman in Alexandria. He now ventured to 
return openly to that city. The general voice 
• of the people decided for Athanasius; his 
church was restored to him, and the Arians 
were obliged to hold their meetings in private 
houses. He entered upon his labours again ; 
treated his enemies with mildness ; relieved 
the distresses of all ; and preached the truth 
boldly. He held a council at Alexandria, 



108 STORIES OF THE CHURCH 

composed of those who had suffered from the 
Arian persecution. At this council, those who 
had been deceived or forced into the adoption 
of the Arian creed, owned with tears that they 
had been imposed upon, and were received 
into the church. But Athanasius was not long 
allowed to enjoy his liberty. The heathen 
sent word to the emperor that he corrupted 
the city, and all Egypt; and that, if he con- 
tinued there long, not a Pagan would be left. 
Julian wrote in answer that he allowed the 
Christian ministers who had been banished, 
to return to their country, but not to their 
churches; and ordered Athanasius immedi- 
ately to leave the city. The Christians wrote 
to the emperor, begging him to let the bishop 
remain. In his answer, he treats them with 
great contempt. At the same time he wrote 
to the governor of Egypt, that if Athanasius 
was not banished within a certain time, he- 
would fine the officers one hundred pounds of 
gold. It is evident, from these severe mea- 
sures, that the emperor dreaded the influence 
of the piety and talents of Athanasius. He 
saw that his labours were continually under- 
mining the declining cause of Paganism. 



IN THE FOURTH CENTURY. 109 

M We must retire a little, friends," said the 
bishop ; " it is a cloud that will soon be over," 
He went on board a ship, and sailed on the 
river Nile, to the obscure parts of Egypt. But 
his persecutors followed him. As his enemies 
came near, he directed his companions to re- 
turn to Alexandria, and meet them. When 
the persecutors met them, and inquired for 
Athanasius, they answered, " he is near; 
make haste, and you will soon overtake him." 
They went forward with full speed. The 
bishop had concealed himself near the road ; 
and when they had passed by, he returned to 
Alexandria. Here he concealed himself till 
the end of the persecution. 

At Antioch, the psalms which the Chris- 
tians sung, in their worship, very much of- 
fended the emperor. Among others, this cho- 
rus greatly enraged him: — "Confounded be 
all they that worship graven images." He 
ordered an officer to punish them. 

But God did not suffer this wily enemy 
long to vex the church. He engaged in a 
war with the king of Persia, in which he was 
killed. While the blood was streaming from 
his wound, he filled his hand with it, and 
k2 



110 STORIES OF THE CHURCH 

threw it into the air, saying, "O, Galilean, 
[alluding to Christ] thou hast conquered." 
Young people may learn a useful lesson 
from the history of Julian. He suffered his 
mind to become prejudiced against Chris- 
tianity, by the conduct of some hypocritical 
professors. In this state of mind, he permitted 
his principles to be poisoned by the insinuating 
arts of infidel philosophers. There are many 
persons in the church who are not Christians. 
We cannot, therefore, judge of the principles 
and effects of the gospel by the conduct of 
those who call themselves Christians. Young 
persons, then, who are surrounded by worldly- 
minded professors, should not listen to the 
scoffs and sneers of infidels, but examine the 
subject for themselves. If they will look into 
the Bible, they will find that all the evil con- 
duct of church members, which troubles them 
so much, is there pointedly condemned. We 
are also taught, in the Holy Scriptures, to ex- 
pect false professors to creep into the church; 
so that, the very circumstance which creates 
doubts in the minds of many inquirers, is an 
evidence of the truth of the scriptures. Young 
inquirers should first give their hearts to the 



IN THE FOURTH CENTURY. Ill 

Lord Jesus, and then they will know that the 
Bible is true. 

Questions. — Why was Julian called the 
Apostate! What prejudiced his mind against 
Christianity ? Who took advantage of this, to 
set his mind against the gospel? What course 
did he pursue in persecuting Christians ? What 
did he encourage the Jews to do ? What pre- 
vented them from building the temple? How 
did he treat the Christian soldiers ? What did 
he do, to encourage divisions in the church ? 
What effect had this ? How did he treat Chris- 
tian school teachers ? What can you relate of 
Basil? What is said of Neocaesarea? What 
circumstance happened at Antioch, at the 
yearly feast of Apollo ? What is said of Mark ? 
What punishment did the Lord bring upon 
George, the tyrannical bishop of Alexandria? 
What happened in that city, after his death? 
What can you relate of the death of Julian ? 
What lesson should young persons learn from 
the history of Julian ? 



112 STORIES OF THE CHURCH 

CHAPTER VIII. 

History of the Church under Jovian. 

The death of Julian completely disappoint- 
ed the hopes of Paganism. As soon as the 
news was circulated, the temples were shut, 
and the priests ran away. Jovian, the next 
emperor, returned with his army to Antioch, 
and immediately set himself about regulating 
the affairs of religion. The church was now 
torn by divisions, and split up into many con- 
tending parties. Under this state of things, 
Jovian declared the Christian religion to be 
the established religion of the government. 
But he tolerated all others. He made a law, 
by which the Pagans were allowed to open 
their temples, and establish their own worship. 
At the same time he forbade many of their im- 
pious rites and ceremonies. He restored the 
Christians to their churches, and called back 
those who had been banished. 

As soon as Athanasius heard of the death of 
Julian, he appeared suddenly at Alexandria, 



IN THE FOURTH CENTURY, 113 

His people were filled with surprise and great 
joy. He had been concealed in the city, from 
the time that he was persecuted by Julian. 
Jovian immediately wrote him a letter, heartily 
approving his conduct in the late persecutions, 
and confirming him in his office. The em- 
peror also wrote again, to ask the bishops' ad- 
vice respecting Arianism. Athanasius called 
together some bishops, who joined with him 
in recommending to the emperor the Nicene 
faith. Upon the invitation of the emperor, 
Athanasius visited him at Antioch. Many of 
the Arian bishops, and the leaders of several 
other sects, came to the emperor at the same 
time, each asking favour for his own party. 
"I hate disputes," said the emperor. "I 
love and honour men of peace and promo- 
ters of union." The Arians were confound- 
ed. Seeing their hopes of favour from the 
emperor at an end, they signed the Nicene 
creed, and joined the church at Antioch, under 
Meletius, the orthodox bishop. We see by 
this, as well as by their conduct under Con- 
stantine, how little sincerity there was among 
the Arians. Jovian had told them that he 
would not persecute them ; yet, when they 



114 STORIES OF THE CHURCH 

found they could not enjoy worldly grandeur, 
by the favour of the emperor, they gave up the 
point, and returned to the general church. 
Yet, it was only to remain there undisturbed, 
till they could find another opportunity to step 
into power. 

The Arians of Alexandria tried to get Lu- 
cius, a man entirely destitute of piety, appoint- 
ed bishop of that city. For this purpose, they 
went before the emperor, with Lucius at their 
head. The friends of Athanasius also sent 
some persons to oppose them. The Arians 
begged him to set over them any other man 
than Athanasius. " I have made inquiries," 
said Jovian; "he teaches sound doctrine." 
" It is true," answered the Arians, "he speaks 
well, but means ill." The emperor replied, 
" I need no other testimony. If he means ill, 
he must give account of that to God. We men 
hear words ; God alone knows the heart." 
He sent Athanasius to Alexandria, where he 
lived ten years, and directed the affairs of the 
church. 

In this manner, Jovian exhibits a frankness 
of manner and firmness of purpose, which do 
great honour to his character. The malignity 



IN THE FOURTH CENTURY. 115 

of the Arians is also here strikingly manifesto 
They exhibit the spirit of religious party strife 
in its worst shape. My young readers should 
take warning from this, against indulging a 
contentious disposition, in matters of religion. 
Religious party feeling grieves away the Holy 
Spirit, who cannot dwell in the midst of strife. 
When people give themselves up to it, they 
almost always neglect the practice of vital 
piety, and often run into extravagant errors. 
But Jovian died suddenly, after a reign of 
seven months ; so that the church was again 
thrown into a state of confusion. 

Questions. — What was the character of 
Jovian ? When he was made emperor, what 
did he first do ? What effect had the death 
of Julian upon Paganism ? What did Jovian 
do, after he had made peace with the king of 
Persia ? What was then the state of the 
church ? What course did Jovian pursue 
towards these contending parties 1 What is 
said of Athanasius ? What did the Arians of 
Antioch do ? How did the emperor treat the 
Arians of Alexandria, when they came to an- 
swer Athanasius ? 



116 STORIES OF THE CHURCH 



CHAPTER IX. 

The Church under Valens — Death of Atha* 
nasius — Arian persecution at Alexandria 
— JSusebius of Samosata. 

After Jovian's death, Valentinian was made 
emperor. But he gave the eastern part of the 
empire to his brother Valens. Valentinian 
was sound in his belief, and followed the ex- 
ample of Jovian, in regulating the affairs of 
the church. But Valens was a man of weak 
understanding, and easily led astray. And he 
appears to have been as wicked as he was 
weak. He supported the Arians, and perse- 
cuted all others ; ordering all those who be- 
lieved the Nxcene creed to be driven out of 
Constantinople. In the beginning of the year 
367, the Arians persuaded Valens to turn out 
of their churches all the bishops that had been 
banished under Constantius. These bishops 
had most of them returned, during the reign 
of Julian and Jovian. The people of Alexan- 
dria were strongly attached to Athanasius, 



IN THE FOURTH CENTURY. 117 

On this account Tatian, the governor of Alex- 
andria, was afraid at first to obey the order of 
the emperor. At length, however, he broke 
into the church, where Athanasius lodged, in 
the night, and tried to find him. But Atha- 
nasius had left the church before, and con- 
cealed himself in his father's tomb. He re- 
mained there four months. Valens, however, 
was afraid of a tumult among the people. He 
therefore allowed the bishop to return to his 
church. The emperor now received baptism 
from Eudoxius, the Arian bishop of Constan- 
tinople. This man made Valens swear that 
he would always support the Arian creed. 

About this time, a council was held at La- 
odicea. The principal object of this assembly 
appears to have been to correct some abuses, 
which, in the general declension, had crept 
into the church. Among other things, they 
forbade clergymen to lend money upon usury, 
to visit taverns, or to assist at the public shows. 
They also condemned the idolatrous custom 
of praying to angels, so much practised now 
among the Roman Catholics. This shows 
that superstition and idolatry were already 
preparing the way for the dark ages of Popery. 
L 



118 STORIES OF THE CHURCH 

At Antioch, Arianism triumphed, both in 
numbers and power. Yet there were a con- 
siderable number who remained firm in the 
truth. In the year 370, Eudoxius, bishop of 
Constantinople, died. The Arians chose De- 
mophilus in his place, and the orthodox chose 
Evagrius. Yalens, in a great rage, banished 
Evagrius, and the bishop who ordained him. 
Eighty ministers were then sent to the em- 
peror to complain of this conduct. The tyrant 
was enraged at their boldness ; yet he was 
afraid to punish them openly. He therefore 
gave orders to one of his officers to murder 
them secretly. The officer pretended that he 
was going to send them into banishment. 
They cheerfully submitted to the order. The 
officer put them on board a ship, and ordered 
the sailors to set it on fire as soon as they 
were out of sight of land. They did so, and 
escaped in a boat. The ship was driven by 
a strong wind into the harbour of Dacidizus, 
on the coast of Bithynia, where all the minis- 
ters were burnt up in it. It was not intended 
that the murder should be known ; but God 
suffered not the mean spirited Valens to con- 
ceal this malignant and inhuman transaction. 



IN THE FOURTH CENTURY. 1 19 

About this time, a council of farty-six bishops 
was held by the friends of the truth. They 
mourned over the wretched state of the church. 
Infidels laughed at the miseries brought upon 
the church of Christ by those who professed 
to be his followers. The faith of weak Chris- 
tians was shaken. The churches had now be- 
come nurseries of false doctrine and impiety. 
True Christians forsook them, and went into 
the deserts. There they lifted up their hands 
to God with sighs and tears. Meletius, who 
was at the head of this council, was banished. 
His people still continued to meet, at the foot 
of a mountain, near Antioch. 

Some of the ministers were banished to 
Antinous, in Thebais, in Egypt. Most of the 
inhabitants of this place were heathen, and 
they preached the gospel to them. So, the 
persecution in this case, was the means of 
spreading the gospel. 

Athanasius died in the year 373. He had 
been bishop of Alexandria forty-six years. 
During most of this time he was employed in 
opposing the 4rian heresy. He was con- 
stantly persecuted. He was several times 
banished, and endured a great variety of suf- 



120 STORIES OF THE CHURCH 

fering. His conduct every where appears con- 
sistent and upright. The only fault we find 
with him is, that he seems to have given up 
his mind so much to controversy, as to have 
neglected in some measure the cultivation of 
piety ; and he manifested too much bitterness 
towards his adversaries. Yet he appears to 
have been raised up by Providence, to defend 
the doctrine of the Trinity. 

When Athanasius died, he recommended to 
the church to choose Peter in his place. He 
was elected, by the united voice of the church. 
But Euzoius, the Arian bishop of Antioch, 
persuaded the emperor to interfere. He caused 
Peter to be imprisoned, and appointed Lucius, 
whom Jovian had rejected with such contempt, 
to fill the place of Athanasius. 

Magnus, the Pagan officer, who came so 
near being punished by Jovian, now joined 
with the Arians in persecuting the true follow- 
ers of Christ. Magnus took nineteen ministers 
and deacons, some of whom were very old. 
He told them to agree to the sentiments of the 
Arians. They refused, and were whipped, 
tortured, insulted, and banished into Heliopa- 
lis and Phoenicia. Some of the faithful were 



IN THE FOURTH CENTURY. 121 

seen to weep over these things. Palladius, 
the governor of Egypt, who was a Pagan, sent 
them to prison. He afterwards whipped them, 
and sent twenty-three of them, who were 
monks, to work in the mines. Many other 
acts of savage cruelty were committed by 
the Arians against Christians. Euzoius, after 
filling Alexandria with tears, returned to An- 
tioch. 

The Arians tried to persuade the monks of 
Egypt to join their party. But they offered 
their necks to the sword, rather than give up 
the truth. A number of them w r ere banished, 
but were afterwards allowed to return. Peter 
escaped from prison, and went to Europe. 

Eusebius, bishop of Samosata, was turned 
out of his office by the Arians, and banished. 
He was a very zealous and godly*man. He 
went secretly, in the dress of a soldier, to a 
great many places in the east, to strengthen 
the churches and to ordain pastors. When 
the person sent by the emperor came to in- 
form him of his banishment, he told him to 
conceal himself, or he would be thrown into 
the river, and his death laid to his charge. 
He went away secretly, but his people fol- 
l2 



122 STORIES OF THE CHURCH 

lowed him. His friends would have supplied 
him liberally with money for his journey ; but 
he would take but very little of them. He 
prayed and instructed the people, and then 
went away in peace. In the time of Constan- 
tius, the decree of a council held at Antioch 
was given to him to keep. The Arians per- 
suaded the emperor to order him to. give it up. 
He told Constantius that what had been de- 
livered by a synod could not be given up, ex- 
cept by order of the same synod. The em- 
peror then threatened to cut off his hand. 
But he still refused to give up the decree. 
Constantius was struck with admiration at his 
fortitude, and let him go. Eunomius was ap- 
pointed in his place, by the Arians. He was 
a man of a mild temper, and tried to gain 
the favour of the people. But they were so 
strongly attached to their old bishop, that they 
would not go to hear the Arian preach. Eu- 
nomius therefore left them. After the death 
of Valens, Eusebius returned to his church. 
He afterwards went to the town of Dolicha, 
Jo ordain an orthodox minister. While he was 
there, an Arian woman threw a stone upon his 
head, and killed him. Before he died, he made 



IN THE FOURTH CENTURY. 123 

his friends promise that they would not'"bring 
the woman to justice ; for he loved mercy- 
better. 

The emperor Valens was killed in a battle 
with the Goths, in the year 378, after having 
reigned fourteen years. A little before his 
death, he let the bishops who had been ba- 
nished return to their churches. Lucius was 
driven from Alexandria, and Peter returned to 
his church. 

Questions. — What was the character of 
Valens ? How did he treat the believers in 
the Nicene faith ? What did he do to the 
bishops who had been banished by Constan- 
tius ? What happened at Constantinople after 
the death of Eudoxius ? What was done to 
the eighty ministers who were sent to com- 
plain of these proceedings ? What happened 
at Edessa ? When did Athanasius die ? How 
long had he been bishop ? What was his cha- 
racter ? What happened at Alexandria after 
his death? What did Magnus, the Pagan, do? 
What is related of Eusebius, of Samosata ? 
When did Valens die ? What did he do just 
before his death ? 



124 STORIES OF THE CHURCH 

CHAPTER X. 

History of the Church under Valentinian. 

When Valentinian first began to reign, he 
made a law that no person should be com- 
pelled in matters of religion. But soon after, 
he took away the revenues of the heathen 
temples, and prohibited some of the wicked 
practices connected with their idolatrous wor- 
ship. In general, however, he was very in- 
dulgent towards the Pagans. 

At this time the church had become exceed- 
ingly corrupt, in all the large cities. The 
office of bishop, in those places, had become 
an object of ambition. Since the establish- 
ment of Christianity by law, these bishops 
had become very rich. They lived in splen- 
did style ; were richly dressed, and rode in 
chariots ; and their tables were spread with 
dainties. This made the office a matter of 
contention among worldly men ; and few men 
of real piety were appointed. The histories 
of the church at this period, which have been 



IN THE FOURTH CENTURY. 125 

preserved, relate principally to the affairs of 
these large cities. This is the reason why 
this history furnishes so little evidence of vital 
godliness in the church. But there was, doubt- 
less, much true piety in the small towns, and 
in the country, which were beyond the reach 
of this worldly influence. We have general 
accounts, highly favourable to the characters 
of many of the bishops of the provinces. They 
were modest in their appearance, lived tem- 
perately, and wore plain dress. It is to be 
presumed that they were faithful in discharg- 
ing their pastoral duties, and that true piety 
still prevailed extensively among the common 
people. 

Ambrose was born in France, in the year 
333. His father was an officer in the em- 
peror's army. He had a brother and a sister, 
both older than himself. At Rome he made 
himself master of all the learning which the 
city could afford. His sister, who was a pious 
woman, taught him the doctrines of the Bible, 
and he became pious. He early distinguished 
himself as a lawyer. The commander of the 
army of Italy noticed his abilities, and chose 
him as one of his council. Ambrose was placed 



126 STORIES OF THE CHURCH 

at Milan, with authority to appoint governors 
to several provinces. When he gave any man 
a commission, he would tell him to govern 
more like a bishop than a judge. He held 
this office five years, and was noted for his 
prudence and justice. 

Immediately after the death of Auxentius, the 
Arian bishop of Milan, the bishops of the pro- 
vince met together to choose another. The em- 
peror told them to choose a man who could 
teach by his life, as well as by his preaching, 
and assured them that he would approve their 
choice. They requested him to name the man. 
But he refused, telling them that they ought to 
understand better than he, the qualifications ne- 
cessary to so important an office. The people 
of the city were divided. The Arian party tried 
hard to get a man who would promote their 
views. The contention was so sharp that 
there was great danger of a tumult. When 
Ambrose heard these things, he ran to the 
church, and exhorted the people to submit to 
the laws and preserve peace. When he had 
done speaking, an infant's voice was heard in 
the crowd, " Ambrose is bishop." The whole 
assembly immediately cried out, "Ambrose 



IN THE FOURTH CENTURY. 127 

shall be the man." All parties agreed imme- 
diately, and he was elected by the united voice 
of the assembly. 

Ambrose was astonished, and positively re- 
fused to accept the office. But, finding that 
the people were determined, he undertook to 
go out of the city secretly in the night ; but 
he lost his way, and in the morning found 
himself at the gate of the city. He was taken, 
and kept by a guard, till the matter was laid 
before the emperor. Yalentinian cheerfully 
consented. But Ambrose again made his es- 
cape, and concealed himself with a friend in 
the country. The emperor published a threat- 
ening edict ; and Ambrose returned again to 
Milan, for he was afraid of exposing his friend 
to the resentment of the emperor. Valentinian 
then gave thanks to God, that he had chosen 
the same man to take care of men's souls, 
whom he had before appointed to manage their 
worldly affairs. When he became bishop, the 
emperor received his instructions and admoni- 
tions with reverence. On one occasion, he heard 
the bishop represent the faults of some persons 
in office, with great plainness. ' He told him, 
in answer, that he knew the honesty of his 



128 STORIES OF THE CHURCH 

character before his ordination ; and requested 
him to follow the rules of the gospel, and cor- 
rect the faults into which he himself was prone 
to fall. This conduct was honourable to the 
religious character of Valentinian. Persons 
in authority generally dislike to be told of their 
faults. 

Ambrose was thirty-four years old when he 
was chosen bishop. He immediately gave all 
his money to the church and to the poor. He 
also gave his lands to the church ; but reserv- 
ed the yearly rent of them to support his sis- 
ter. He also gave the charge of his family to 
his brother. Being thus free from worldly 
cares, he gave himself up wholly to the work 
of the ministry. He first applied himself 
diligently to the study of the Holy Scriptures. 
He spent all the time which he could spare 
from the duties of his office, in reading. He 
preached every Sabbath. He opposed Arian- 
ism ; and by his labours it was rooted out of 
Italy. 

There was a minister of great learning and 
piety at Rome, whose name was Simplician. 
Ambrose persuaded him to remove to Milan. 
He then placed himself under his instruction, 



IN THE FOURTH CENTURY. 129 

and improved greatly in Christian knowledge 
and experience. He was sensible of his want 
of knowledge, and was willing to learn from 
those who were below him in office. Simpli- 
cian was the means, in the hand of the Lord, 
of awakening in Ambrose a higher tone of 
pious feeling than was common with the 
bishops of that age. Ambrose laboured with 
great zeal, and restored purity of doctrine and 
discipline in the church. In the year 375, the 
emperor Valentinian died. 

Questions. — What law did Valentinian 
make when he first began to reign? What 
did he do soon after? What was the state of 
religion at this time in large cities ? What, in 
small towns, and in the country? What cir- 
cumstances can you relate of the early life of 
Ambrose? Can you tell how Ambrose came 
to be chosen bishop of Milan ? W^hat did he 
do, immediately after this ? When did Valen- 
tinian die ? 



M 



130 STORIES OF THE CHURCH 



CHAPTER XL 

The Church under Gratian, Valentinian II. 
and Theodosius, till the death of Gratian— 
The Priscillianists — Martin of Tours. 

Gratian, Valentinian' s eldest son, reigned 
in Gaul, Spain, and Britain ; and Valentinian, 
Gratian's infant brother, was made emperor 
of the rest of the western empire. Gratian 
appears to have been sincerely pious, from his 
early years. The good of the empire seems 
to have been the first object of his desires. 
He chose Theodosius, a man of great abilities, 
to rule with him in the east, with no other 
motive than to promote the best interests of 
the empire. He also managed the affairs of 
his infant brother in Italy with great affection 
and tenderness. There, Gracchus, the gover- 
nor, laboured hard to subdue idolatry. 

Gratian was only sixteen years old, when 
he began to reign. But his mind was earnestly 
fixed on divine things, and he felt his igno- 
rance, and his need of instruction. He there- 



IN THE FOURTH CENTURY. 131 

fore wrote to Ambrose, requesting him to 
come to him, and teach him the doctrine of 
salvation. He tells the bishop that he does 
not desire to study for the sake of contention. 
He wishes to experience in his own heart the 
love of God, and the in-dwelling of the Holy 
Spirit. 

Although Ambrose was eminently pious, 
yet he was not entirely free from the prevail- 
ing superstitions of the age in which he lived. 
The superstitious veneration of the monkish 
life continued to increase. Nor was it con- 
fined to one sex. Before monks were known 
in the world, it was the practice of many pious 
ladies to devote themselves to a single life. But 
they lived privately, in their fathers' houses ; 
and their vows were not so strict as to make 
it criminal for them afterwards to marry. But, 
as the monastic life began to be considered so 
meritorious, these ladies devoted themselves 
to it, under the most solemn promises; so 
that, it was considered in the highest degree 
criminal for them ever afterwards to marry. 
They also formed themselves into religious 
communities, as they were called, and lived 
together in houses built for the purpose. When 



132 STORIES OF THE CHURCH 

these communities were first formed, there was 
doubtless much real piety in them ; though it 
must have been mixed with a great deal of 
superstition. They afterwards became nurse- 
ries of idolatry and impiety. Marcellinas, the 
sister of Ambrose, was one of these women. 
She was sincerely pious ; and was the means 
of early leading her brother to the Saviour. 
This led him to approve her manner of life. 
He, therefore, encouraged and promoted fe- 
male religious communities. He wrote books 
on the subject, and established rules for the 
regulation of this kind of life. By this means, 
he got the ill will of many parents, whose 
daughters embraced the monastic life. But 
he taught the essential truths of the gospel, 
and promoted the Christian graces of faith 
and love, which were now so much neglected 
in the church. 

The barbarous Goths now overran the 
country, and carried off many Christians. 
This afforded Ambrose an opportunity to 
exercise his liberality. He even sold the ves- 
sels of the church, to redeem the captives. 

At Sirmium, in Illyricum, the Arian bishop 
Photinus, had spread error very extensively 



IN THE FOURTH CENTURY. 133 

in the church. The office of bishop, in 
that place, was vacant, in the year 379, and 
Ambrose was sent for to attend the election of 
a bishop. The empress Justina, the mother 
of young Yalentinian, lived at Sirmium. She 
belonged to the Arian part)-, and tried to have 
Ambrose turned out of the church. By her 
influence, the mob was excited against him. 
They insulted him in the church. But he 
would not leave the house, but remained in 
the pulpit. 

At Antioch, Meletius was restored to his 
church. Constantinople had been forty years 
under Arian tyranny. True religion was little 
known in that great city. Gregory Nazian- 
zum was appointed bishop, for the purpose of 
bringing the church back to the faith and 
practice of the gospel. In the year 380, Theo- 
dosius made a law against Arianism, and in 
favour of the Nicene faith. 

The emperor called a council in Constanti- 
nople, to settle the distracted state of the 
eastern church. Three hundred and fifty 
bishops came to this council. But it was- 
greatly inferior in piety and wisdom to that 
M 2 



134 STORIES OF THE CHURCH 

of Nice. Their proceedings were confused 
and disorderly. 

Soon after this, Gregory, disgusted with 
the corruptions of the church, left his office at 
Constantinople. Theodosius once more at- 
tempted to unite all parties, by a conference 
at Constantinople. But this was impossible. 
The Novatians were the only sect that united 
cordially with the general church in senti- 
ment. They were on friendly terms with the 
church, and were tolerated by the emperor. 
The rest were condemned. 

In the year 383, Amphilochus, of Iconium, 
with some other bishops, went to court. Ar- 
cadius, the emperor's son, about six years 
old, was near his father. Amphilochus paid 
the usual respects to the emperor, but took no 
notice of his son. Theodosius told him to 
salute his son. The bishop went near, and 
stroking him, said, " Save you, my child." 
The emperor was angry, and ordered him to 
be driven from the court. Amphilochus then 
spoke out with a loud voice, " You cannot 
bear to have your son neglected ; be assured 
that God, in like - manner, is offended with 



IN THE FOURTH CENTURY. 135 

those who honour not his Son as himself!" 
The emperor was struck with the justness of 
the remark, and immediately made a law, for- 
bidding the heretics to meet for worship. 
The bishop's remark was striking and just; 
but the emperor's conduct was unjust and 
oppressive. 

In the same year, Maximus, the commander 
of the army in Britain, rebelled against Gra- 
tian. The emperor's troops left him, and he 
fled towards Italy. At Lyons, Adragathius 
invited him to a feast, and swore friendship to 
him, upon the Bible. Gratian, sincere him- 
self, trusted him with Christian confidence. 
But his false hearted friend, murdered him in 
his own house. This emperor possessed a 
most amiable disposition. He was also a man 
of learning, and well acquainted with the af- 
fairs of religion . and government. He was 
chaste, temperate, benevolent, and conscien- 
tious, in all his conduct. But, what adds a 
living lustre to his character, he was sincerely 
and ardently pious towards God. Yet, he 
seems to have been destitute of a talent for 
managing the affairs of government. The 
Lord Jesus showed in him that his kingdom 



136 STORIES OF THE CHURCH 

was not of this world. When he was dying, 
he lamented the absence of his beloved Am- 
brose ; but he did not mourn over the loss of 
his kingdom. 

During the reign of Gratian, Priseillian ap- 
peared in Spain. He was eloquent, and in- 
genious ; but very contentious* He had great 
powers of body and mind, and affected much 
modesty and gravity of manners. He. em- 
braced many strange and mystical notions. 
Many weak minded and credulous persons, 
who are always fond of something new and 
strange, followed him. They were called 
Priscillianists. 

After the death of Gratian, the rebel Maxi- 
mus, assumed the authority of emperor, and 
entered, victoriously, into Treves. Idacius, an 
aged presbyter, and Ithacius, bishop of Sossu- 
ba, had, before this, tried to get the magistrates 
to turn the Priscillianists out of the cities. 
They now applied to Maximus, and Priseilli- 
an came before him to defend himself and his 
people. Martin, bishop of Tours, a man of emi- 
nent piety, and true Christian spirit, blamed 
the Ithacians for bringing the heretics before 
the emperor as criminals. He entreated Maxi- 



IN THE FOURTH CENTURY. 137 

mus not to shed their blood. They had been 
pronounced heretics by the bishops, and turned 
out of the church. He said this was sufficient. 
He represented to him, also, the impropriety 
of the civil officers interfering with the affairs 
of the church. These sentiments agree with 
the spirit of the New Testament; and they 
show that this holy man understood the princi- 
ples of religious liberty. After much perse- 
vering entreaty, Maximus promised that he 
would not take the lives of the heretics. But 
two bishops, Magnus and Rufus, afterwards 
prevailed upon him to put to death Priscillian 
and four of his principal leaders. The heresy, 
however, was not subdued by this means. 
Priscillian was honoured as a martyr; and 
fifteen years after, the contention was still 
maintained with great warmth. Although the 
actors in this affair had no claim to the cha- 
racter of Christians, yet their conduct was 
laid to the charge of Christianity. These con- 
tending parties were equally destitute of true 
piety, though one of them professed to receive 
the truth. Men who feared God, and loved 
moderation and charity, wept and prayed in 
secret, and were despised by both parties. 



138* STORIES OF THE CHURCH* 

Ambrose was sent to Maximus, with a mes- 
sage from the younger Valentinian. While at 
the court of the usurper, he refused to hold 
communion with the bishops who had been 
concerned in the death of the heretics. Maxi- 
mus was enraged, and ordered Ambrose to 
leave his court. Here he also had the grief 
to see Hyginus, an aged bishop, near his end, 
dragged into banishment. A number of holy 
men protested against these barbarities, and 
were branded by the ruling party as heretics. 
Among these, was Martin, of Tours. Here 
is another striking evidence of the evils arising 
from the union of church and state. A usurper, 
who had murdered a pious Christian emperor, 
becomes the head of the church, and gives 
laws to the Christian world ! 

Martin, of Tours, was born at Ticinum, 
in Italy. In his youth, he was a soldier in 
the armies of Constantius and Julian. But he 
served in that capacity against his will. The 
life of a soldier cannot be agreeable to the 
mind of a sincere Christian. The gospel 
breathes a spirit of peace and good will to 
men. No Christian, therefore, who feels the 
love of Christ in his heart, can take delight in 



IN THE FOURTH CENTURY. 139 

destroying the lives of his fellow creatures. 
When only ten years old, Martin went to the 
church, of his own accord, and gave in his 
name as a candidate for baptism. At the age of 
twelve, he was desirous of entering into the 
monastic life. But his father, who was a 
soldier, compelled him to serve in the army. 
While there, he was remarkable for his free- 
dom from the vices common among soldiers. 
He saved nothing for himself, out of his wages, 
except what was necessary for his daily food. 
The rest, he gave to the poor. At the age of 
eighteen, he was baptized. Two years after- 
wards, he left the army. Some time after 
this, he was taken by a band of robbers, who 
lived in the mountains. He was bound, and 
given to one of them to be plundered. The 
robber led him away into a private place, and 
asked him who he was. Martin answered, 
" I am a Christian." "Are you not afraid?" 
said the robber. " I never was more at ease," 
answered Martin, " because I know the mercy 
of the Lord Jesus to be most present in trials ; 
I am more concerned for you, who, by your 
course of life, make yourself unfit to partake 
of the mercy of Christ." He then entered 



140 STORIES OF THE CHURCH 

into an argument, and preached the gospel to 
the robber. The man believed, and became a 
sincere Christian. 

Martin was at length chosen bishop of 
Tours, by the united voice of the people. It 
was, however, with great difficulty that he 
could be persuaded to quit his monastery. He 
still had one, two miles out of the town. He 
lived there, with eighty monks, upon very 
hard fare. Maximus tried to gain favour with 
Martin. But the bishop told him he could not 
countenance a usurper and murderer. Maxi- 
mus pleaded necessity, and the providence of 
God, for his conduct, and said he had killed 
no man except in the field of battle. However, 
notwithstanding the bishop's plainness, Maxi- 
mus and his- wife heard him preach, and took 
great pains to gain his favour. But Martin 
continued to oppose his tyranny. Maximus 
tried to reconcile him to his conduct, in pu- 
nishing the Priscillianists with death. He also 
endeavoured to persuade him to communicate 
with the bishops who had procured their con- 
demnation. The bishop resolutely refused. 
At length, he consented to communicate with 
the men, upon condition that the emperor 



IN THE FOURTH CENTURY. 141 

would save the lives of some men who had 
been condemned to death. But he bitterly- 
repented of this ; and guarded against any fu- 
ture communion with the party of Ithacius. 
He afterwards left his church, and lived six- 
teen years in retirement. 

Questions. — Who reigned, after the death 
of Valentinian? What was the character of 
Gratian? With what motives did he choose 
Theodosius to reign with him in the east? 
How old was he when he began to reign ? On 
what was his mind earnestly fixed ? What re- 
quest did he make of Ambrose? What did 
Ambrose do, when the Goths carried Chris- 
tians into captivity? What happened at Sir- 
mium, in Illyricum? What measures did 
Theodosius take to settle the distracted state 
of the eastern church ? What was the charac- 
ter of this council ? What did they do ? What 
story can you relate of Amphilochus? Can 
you relate the circumstances of Gratian's 
death? What were the errors taught by Pris- 
cillian ? How were the Priscillianists treated 
by Maximus ? Who persuaded him to perse- 
cute them ? Who opposed these measures ? 
What can you relate of the early life of Mar- 
N 



142 STORIES OF THE CHURCH 

tin, of Tours ? What did he do, after he be- 
came" bishop? 



CHAPTER XIL 

•Ambrose persecuted by Valentinian and his 
Mother — Maximus overthrown — Death of 
Valentinian — History of the Church to the 
death of Theodosius the Great — General 
extension of the Gospel, in the fourth cen- 
tury — Concluding Remarks. 

It has already been stated that the empress 
Justina belonged to the Arian party. As soon 
as her husband, Valentinian, died, she began 
to teach her son, Valentinian II. the pernicious 
doctrines of the sect. She also stirred up in 
him the persecuting spirit which had always 
distinguished the Arians. Ambrose was the 
principal object of her hatred, and she per- 
suaded her son to threaten him. The bishop 
exhorted the young emperor to receive the 
doctrine delivered to the church by the apos- 
tles. At this, Valentinian was greatly enraged, 



IN THE FOURTH CENTURY. 143 

and, surrounding the church with his guards, 
ordered Ambrose to come out of it. Ambrose 
replied, "I shall not willingly give up the 
sheep of Christ, to be devoured by wolves. 
You may use your swords and spears against 
me. Such a death, I shall freely undergo." 
But the people were strongly attached to Am- 
brose, and the young emperor and his mother 
were afraid to proceed to violence. 

Ambrose, by his influence, had for some 
time prevented Maximus from making war 
upon Valentinian. Yet, the ungrateful Justina 
continued to vex the bishop. She introduced 
Auxentius, an Arian bishop, into Milan, in 
opposition to Ambrose. He challenged Am- 
brose to dispute with him in the emperor's 
court. Ambrose wrote to Valentinian that the 
emperor had no right to decide upon matters 
of Christian doctrine. He told him to let 
Auxentius come to the church, and if the 
people liked him better, let them take him. 
Auxentius then asked the emperor to send a 
party of soldiers to obtain for him one of the 
churches in the city. Valentinian first sent 
officers to require Ambrose to deliver up the 
church, with the vessels belonging to it. If 



144 STORIES OF THE CHURCH 

Ambrose had done this, he would have ac- 
knowledged that the Arians belonged to the 
true church. This he could not conscientiously 
do. He therefore told them that, if the empe- 
ror had sent to demand of him his own pro- 
perty, he would have given it up freely. But 
he could not surrender what had been put into 
his hands to keep. The next day, he said to 
his people, " I can grieve, I can weep, I can 
groan. Against arms and soldiers, tears are 
my weapons. I cannot resist in any other 
manner. Our Lord Jesus is Almighty. What 
he commands must be done. It does not be- 
come you to resist." With the love that the 
people bore to Ambrose, it would have been 
easy for him to persuade them to defend his 
rights by force. But he knew that such con- 
duct would have been contrary to the spirit of 
the gospel. The word of God commands obe- 
dience to magistrates, in all cases where it 
can be done without disobeying God ; and for- 
bids Christians to resist their authority. 

Valentinian and the empress now increased 
their demands. They required that the great 
church newly built in the city, and also the 
church which stood outside of the walls, 



IN THE FOURTH CENTURY. 145 

should be given up. Upon the Sabbath, after 
the sermon, Ambrose was told that officers 
were sent to the church outside of the city. 
But this information did not disturb him, and 
he went on with the service. Soon, however, 
he was told that the people had met an Arian 
minister, and laid hands on him. This in- 
formation filled him with grief. He wept, and 
prayed that no man's blood might be shed; 
but rather that his own life might be taken. 
He immediately sent some ministers and dea- 
cons, who brought the man safe from the tu- 
mult. The court were now greatly enraged ; 
and a great many of the people were chained 
and put in prison ; so that the prisons were 
full. The magistrates and men of rank were 
also threatened. Still Ambrose remained firm, 
in the conscientious discharge of his duty. 

A guard of soldiers surrounded the church 
where the bishop was, and kept him and the 
people there all night. They spent their time 
in singing psalms. In the morning, the em- 
peror sent a person to ask Ambrose if he in- 
tended to usurp the empire. The bishop told 
him that he had an empire, but it was in 
weakness ; for, said he, " When I am weak, 
n2 



146 STORIES OF THE CHURCH 

then I am strong." He then reminded him of 
the service he had done his empire, in pre- 
venting Maximus from invading Italy. The 
court intended, by these measures, to force 
Ambrose to give up the churches to the Arians. 
But when they saw his resolutions, they or- 
dered the guards to leave the church, and set 
at liberty the people who had been thrown 
into prison. Ambrose continued faithful in 
praying and preaching; and the spirit of de- 
votion was kept alive among the people. 

At length, news came that Maximus was 
about to make war upon Valentinian. The 
ungrateful Justina now entreated Ambrose 
again to undertake an embassy to the usurper, 
to persuade him to continue at peace. The 
bishop cheerfully consented, but was unsuc- 
cessful. However, Theodosius came to the 
assistance of Valentinian, defeated Maximus, 
and put an end to his life. The young em- 
peror then forsook his mother's principles, 
and embraced the true faith. It is not certain, 
however, whether he was truly converted, or 
whether he adopted in form, the sentiments of 
Ambrose from worldly motives. In the year 
-392, another rebellion arose in the west, in 



IN THE FOURTH CENTURY. 147 

which Valentinian lost his life. Ambrose 
mourned for him from sincere affection. 

Theodosius, who reigned in the east, pos- 
sessed a very passionate temper. At Thessa- 
lonica, a tumult was made by the people, in 
which one of the emperor's officers was killed. 
The emperor, in a fit of passion, ordered the 
sword to be let loose upon the people. Am- 
brose entreated the emperor to spare their 
lives, and he promised to forgive them. But 
the great officers of the court afterwards per- 
suaded him to have the order executed, It 
was done with great cruelty. Some thou- 
sands were put to death without trial, the in- 
nocent with the guilty. 

Ambrose wrote him a faithful letter. He 
reminded him of the declaration of God's 
word, that, if the prophet does not warn the 
wicked, he shall answer for it. He then 
acknowledged that the emperor manifested a 
zeal for the faith ; but reproved him sharply 
for indulging the violence of his temper. " I 
love you," said Ambrose, " I cherish you, I 
pray for you ; but do not blame me, if I give 
the preference to God." After this act, the 
bishop refused to admit Theodosius into the 



148 STORIES OF THE CHURCH 

church at Milan. The emperor pleaded the 
case of David. Ambrose told him to imitate 
David in his repentance as well as in his sin. 
Theodosius submitted, and kept from the 
church eight months. But, on a particular 
occasion, he expressed his sorrow to Rufhnus, 
his chief officer, with sighs and tears. " I 
weep," said he, " that the house of God, 
which is open to slaves and beggars, is shut 
to me." Euffinus tried to persuade the bishop 
to receive the emperor. Ambrose rebuked 
him for interfering, as it was by his advice 
that Theodosius had committed the barbarous 
act. Ruffinus told him that the emperor was 
coming. Ambrose answered, that he would 
hinder him from entering the church ; yet, if 
he chose to play the king, he would, offer him 
his throat. The emperor came, and told the 
bishop that he was ready to submit to his re- 
quirements. Ambrose required him to show 
his repentance publicly; and in future, to put 
no man to death until thirty days after his 
sentence, so that his anger might have time to 
cool. Theodosius pulled off his imperial robes, 
and fell down upon the pavement* There he 
wept, and cried out, " My soul cleaveth unto 



IN THE FOURTH CENTURY. 149 

the dust; quicken thou me, according to thy 
word." The people wept and prayed with 
him. This affair bears some resemblance to 
that of Nathan and David. In Ambrose, we 
find the resolution and firmness peculiar to 
men who fear the Lord. " The righteous are 
as bold as a lion." In Theodosius, we see a 
great and wise prince, who had also the fear 
of God before his eyes. But he had, in a 
moment of passion, committed a great and 
crying sin. Here we see him, laying aside 
his authority, and humbling himself before 
God. If religion had exerted no influence 
upon his heart, the bishop would have paid 
for his boldness with his head. 

On the death of Valentinian, Eugenius took 
upon himself the empire of the west. But 
Theodosius soon conquered him, and became 
master of the whole Roman world. He then 
set himself seriously about to destroy idolatry 
throughout the empire. At Alexandria, the 
Pagans who worshipped in the temple of Se- 
raphis, rebelled and murdered a number of 
Christians. When the Emperor heard of 
this, he declared that he would not suffer the 
glory of their martyrdom to be stained with 



150 STORIES OF THE CHURCH 

the blood of their persecutors. He pardoned 
the murderers, hoping for their conversion 
but destroyed the temples, which he regarded 
as the cause of all this mischief. There was 
an image of their god Seraphis, in the temple. 
The idolatrous priests had confidently assert- 
ed that, if any man should touch this image, 
the earth would open, the heavens be dissolv- 
ed, and all things run back again into general 
confusion. But Theophilus, the bishop, en- 
couraged a soldier to disregard the supersti- 
tious notion. He first split off one of the 
jaws of the image with an axe. A company 
of mice ran out of the hole he had made. The 
image was then hewn in pieces. The year 
that idolatry was destroyed in Egypt, the Nile 
did not overflow as plentifully as usual. This 
river used to be worshipped as a god. The 
Pagans said it was angry because its worship 
was abandoned ; and therefore would not over- 
flow, to supply the country with water. 
When Theodosius was informed of this, he 
said, " We ought to prefer our duty to God 
to the streams of the Nile, and the cause of 
piety to the fertility of the country. Let the 
Nile never overflow, rather than idolatry be 



IN THE FOURTH CENTURY. 151 

encouraged." But the next year, the Nile 
returned to its course, and rose much higher 
than usual. So the heathen were«confounded, 
and the words of our Saviour verified: 
"Seek ye first the kingdom of God and his 
righteousness, and all these things shall be 
added unto you." Some of the heathen 
mocked; but multitudes were convinced; and 
Egypt generally forsook the idolatry and su- 
perstition, which for ages had prevailed there. 

After this, the emperor came to Rome, and 
tried to persuade the senators to embrace the 
gospel. The Pagans among them declared 
that they would not give up their religion. 
The emperor then told them that he saw no 
reason why he should maintain their religion. 
He therefore refused to pay the expense of 
their idolatrous worship out of the treasury of 
the government. He afterwards made a law, 
by which those who sacrificed to the idols 
were to be punished with death. But no one 
ever suffered under this law, for the Pagans 
did not # consider their religion worth suffering 
for. After this law was made, none of them 
ever offered to sacrifice any more. 

Theodosius died at Milan, in the year 395. 



152 STORIES OF THE CHURCH 

He was sixty years of age, and had reigned 
sixteen. This great man appears to have been 
sincerely pious; and he possessed many of 
those virtues which adorn the character of a 
prince. He was fall of clemency, liberality, 
and generosity. He never engaged in war, 
except when it was forced upon him, and then 
he was brave and successful. His private 
character was a pattern of gravity, temperance, 
and chastity. His principal fault was the in- 
dulgence of excessive anger. But we have 
seen how sorely he was humbled on this ac- 
count. His wife, Flacciila, was an humble 
Christian. After he became emperor, she 
constantly reminded him of the private and 
low condition in which they had lived before. 
She exhorted him still to attend to the duties 
of religion. She was a pattern of condescen- 
sion and liberality. She relieved the wants of 
the sick, the afflicted, and the poor ; and often 
comforted them by her presence and attention. 
Some of the base flatterers that attend upon the 
courts of princes, represented to her thaj; it was 
beneath her dignity to take care of hospitals 
and houses of mourning. She replied, " The 
distribution of gold indeed becomes the impe- 



IN THE FOURTH CENTURY. 153 

rial dignity ; but I offer to him who hath given 
that dignity, my personal labours, as a token 
of gratitude." It requires more grace to main- 
tain a Christian walk in times of prosperity, 
than in affliction and adversity. That grace 
must have been great indeed, which could 
raise this woman so far above the worldly in- 
fluence and splendid attractions which sur- 
round a throne. 

Two years after the death of Theodosius 
the Great, died Ambrose, who was as great 
an ornament to the church as that prince was 
to the empire. He was admired, and lamented, 
by the whole Christian world. He had been 
bishop of Milan twenty-three years. In this 
time, he had performed a vast amount of la- 
bour. He administered the Lord's Supper 
every day ; preached every Sabbath, and fre- 
quently on extraordinary occasions ; and spent 
much of his time in catechising candidates for 
baptism. So great were his labours, that even 
his friends found it impossible to approach 
him. Besides attending to his pastoral duties, 
he wrote a great many books. He was re- 
markably kind and sympathetic in his spirit. 
He loved all men, but the followers of Christ 
O 



154 STORIES OF THE CHURCH 

were the first in his affections. He called the 
poor his stewards and treasurers ; for he gave 
all his property to the church and the poor. 
He maintained the essential truths of the gos- 
pel, though perhaps somewhat obscured by 
the prevailing superstitions of the times in 
which he lived. He was deeply sensible of 
in-dwelling sin and corruption. He had a 
clear view of the operations of the Holy Spirit 
in renewing the heart, and of justification by 
faith in Christ alone. His writings are full of 
pious feelings. A flame of holy love seems to 
have been lighted up in his heart ; and it con- 
tinued to burn brighter and brighter till his 
death. 

At the close of the fourth century, Chris- 
tianity was fully established throughout the 
Roman empire. It had also extended con- 
siderably beyond the limits of the empire, 
among the barbarous nations. The Saracens 
were at war with the Romans, in the time of 
Valens. They were governed by a queen 
named Maovia, who was a Christian. The 
emperor made peace with her, upon condition 
that Moses, a monk, who lived in the desert 
between Egypt and Palestine, should be or- 



IN THE FOURTH CENTURY. 155 

dained bishop of her country. The emperor 
ordered him to be carried to Alexandria, to be 
ordained by Lucius, the Arian bishop of that 
city. Moses told Lucius, that, although he 
was unworthy to be called a bishop, yet he 
would not receive ordination at his hands, 
which were stained with the blood of many 
holy men. But Valens had made the treaty, 
and could not alter it. He therefore permitted 
Moses to be ordained by the bishops who had 
been banished. Before this, the nation were 
chiefly idolaters. But his labours appear to 
have been greatly blessed among them. Chris- 
tianity had also made considerable progress 
among the Goths and in Persia. But, in both 
these countries, it had suffered the most bitter 
persecution. The monks continued to make 
rapid progress during the whole of this cen- 
tury, and the mind of the Christian world 
was gradually darkening under the influence 
of superstition. A great many Christian writers 
lived in this century ; bat most of their works 
are controversial. There appears in them but 
very little of the holy flame of piety, which 
shines through the writings of the fathers of 
the apostolic age. 



156 STORIES OF THE CHURCH 

My youthful readers have seen, in the fore- 
going history, the effects of the establishment 
of religion by law. I presume they are all 
convinced of the evjl consequences of such a 
connexion. They have seen, in the history 
of the church, since it was first established by 
law, the following effects: — 1. Religion has 
been clothed with worldly grandeur and bur- 
dened with pompous ceremonies, which are 
equally at war with the humble spirit of the 
gospel. 2. Worldly-minded and ambitious 
men have been intruded into the sacred of- 
fice of the ministry, by the civil power, in 
place of the humble and devoted servants of 
Christ, who were called to this office in the 
apostolic age. 3. In the practice of a great 
body of church members, the doctrine of .re- 
generation or the new birth, had been almost 
wholly lost sight of, and an attention to out- 
ward forms had taken its place. 4. Heresies 
and divisions had multiplied and overrun the 
church. 5. A great proportion, both of minis- 
ters and people, had become exceedingly cor- 
rupt and dissolute in their conduct and manners. 
6. The worst of heresies, in consequence of 
being embraced by the rulers, had become the 



IN THE FOURTH CENTURY. 157 

established religion of the empire. 7. The 
true church, composed of the remnant who 
had really received Christ into their hearts by 
faith; who rested upon him for salvation, and 
walked in his commandments, had been de- 
prived of their rights, oppressed, and perse- 
cuted. Thus, the name of Christ was dis- 
honoured, and the cause of Christ greatly- 
injured. And so it will always be, to a greater 
or less extent, where this unauthorized and un- 
hallowed union exists; FOR THE FROWN 
OF THE ALMIGHTY RESTS UPON IT. 
Questions. — Can you describe the treat- 
ment which Ambrose received from Valenti- 
nian and his mother? What circumstance led 
Valentinian to change his principles and con- 
duct? What did Theodosius do to the people 
of Thessalonica? What did Ambrose do, when 
he heard of it? How did the emperor show 
his sorrow for this transaction? What did 
Theoddsius do, when he became master of 
the whole empire ? What did the Pagans do, 
at Alexandria? How did Theodosius treat 
them ? What did he do to the images and the 
temples? What did the heathen say about it? 
What did he do at Rome ? When and where 
P 



158 STORIES OF THE CHURCH 

did Theodosius die ? What was his character ? 
What was the character of his wife ? When 
did Ambrose die? What was his character? 
What were his labours ? What is said of the 
extension of the gospel in this century ? What 
particular effect's have you discovered by read- 
ing this history, as resulting from the union 
of church and state ? 



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